By the same Author. 
Jefome Savonafola* A Sketch* 

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SAVONAROLA PICTURED AS ST. PETER MARTYR. 
(After the Painting by Fra Bartolommeo.) 



WAS SAVONAROLA 



REALLY 



EXCOMMUNICATED ? 



an 3nriutr^ 



REV. J. L. O'NEIL, O.P. 



Thou hatest all the workers of iniquity ; Thou wilt destroy all who 
speak a lie. — Psalm v. 6. 

Thou hast tried me by fire, and iniquity hath not been found in 
me. — Psalm xvi. 4. • 

Wisdom hath shown them to be liars that accused him; and gave 
him everlasting glory. — Wisdom x. 14, 



BOSTON 

MARLIER, CALLANAN & CO. 

1900 



TWO COPIES RECEIVED, 



Office or tlic 

FB 1 6 1909 



Nihil Obst at: ,C)Q> 

Fr. Reginaldus Newell, O.P., S.T.L. 

Fr. Joannes Jones, O.P. 

Revisores. 

Die 26» Octobris, 1899. 



Imprimatur : 

Fr. Pius Murphy, O.P. 

Vicarius Congregationis Californiae. 

Die 27=^ Octobris, 1899. 

54237 



Copyright, 1899, 
By Rev. J. L. O'Neil, O.P. 



SECOi^D COPV, 






JOHN A. MOONEY, LL.D. 



A WORD TO THE READER. 



" Now if, like one new in the controversy and 
unacquainted with either side, you exercise your 
judicial character, it will be easy for me to show 
that all things human are dubious, and hang in 
uncertainty, and that probabilities, not truths, are 
(often) the result of our inquiries ; and, therefore, 
it is the less wonderful that some, disgusted at 
the trouble of thoroughly investigating the truth, 
should have chosen to yield a hasty assent to any 
opinion whatever, rather than to persevere with 
unremitting diligence in the search." 

In the spirit of Minucius Felix, whose words I 
have quoted from the fifth chapter of his " Octa- 
vius,"i I remind the reader that truth rewards 
only the persevering seeker. Having sought it in 
this inquiry, the result is offered to those who 
can appreciate the Encyclical of our Holy Father 
Leo XHI., on the study of history, in which he 
applauds Cicero's famous dictum: "Dare not the 

1 Page 244. 



viii A WORD TO THE READER. 

mention of aught that is false ; fear not the men- 
tion of aught that is true." In defence of a great 
Dominican, who, could his voice now be heard, 
would repeat the Pontiff's words, this volume is 
sent forth by a fellow-Dominican who is mindful 
of his Order's noble motto : Veritas. 



JFeast of S. Antoninus, 
May 10, 1899. 



CONTENTS. 



PAGE 

Introduction 1 

CHAPTER 

I. Facts, Briefs, and Letters ...... 7 

II. The Question of Censures 108 

III. Did the Friar really Incur the Censure 

OF Excommunication?. 123 

IV. Did the Friar give Scandal ? 148 

V. Conclusion . 166 

APPENDICES. 

I. The Question of Obedience 175 

II. Some Original Letters 181 

III. A List of Works to which Special Refer- 
ence is made in this Volume . . . . 196 



NOTE. 

The manuscript of the following pages was placed 
in the hands of the publishers during the summer 
of 1899. 

The difficulties attending the reading of the proofs, 
on account of the author's absence, have delayed its 
appearance until the present time. 



WAS SAVONAROLA REALLY 
EXCOMMUNICATED ? 



INTRODUCTION. 

DURING a period of four hundred years, 
writers who have discussed the life of 
Savonarola have, with almost unvarying unanim- 
ity, regarded as an admitted portion of the Friar's 
eventful career the supposed fact of his excom- 
munication. The question which we propose is 
not new; it was raised and warmly discussed in 
Savonarola's day; but with the exception of con- 
temporary supporters, and of a few modern de- 
fenders, advocates of the Friar have generally 
confined themselves to a protest against the harsh- 
ness and injustice of the censure. 

The matter, therefore, seemed closed to all 
discussion touching the validity of the excommu- 
nication, and though earnest students of his life 
have been sorely puzzled over the trying contra- 
diction presented in Savonarola's history, — an 

1 



2 WAS SAVONAROLA EXCOMMUNICATED? 

excommunicated man the object of saints' venera- 
tion, — they have deemed it more prudent, in 
default of convincing evidence, and despite the 
learning and vigor with which the Friar's cause 
has been sustained, to follow what theologians 
call " the safer side." Thus the case seemed des- 
tined to remain in confusion, if not in mystery, 
until an Italian Dominican, Father John Lot- 
tini, the successor of Savonarola, as present Vicar 
of Saint Mark's Congregation, re-opened the 
question. 

This writer does not enter into any canonical 
contention as to defects in the Brief of excom- 
munication ; he does not enlarge upon legal con- 
ditions unfulfilled; he simply but clearly draws 
attention to the nature of the pontifical command 
and of the censure attached, and claims that the 
Friar did not commit the prohibited acts, and that 
consequently he did not render himself amenable 
to the penalty of excommunication. 

As a result of my investigations I believe that 
Father Lottini has sustained his plea, that he 
has shed light where it was most needed ; and I 
availed of his argument. Believing, moreover, 
that a precise presentation of all • the facts bear- 
ing on this case will serve the cause of true his- 
tory, and that the interest awakened in the life 
of Savonarola, coincidently with the celebration 
of the fourth centenary of his death, is not only 
sustained but enhanced ; and being eager, not for 



INTRODUCTION. 3 

partisan criticism or adulatory apology, but for 
further testimony in the name of Truth, I entered 
on this study, having one aim and purpose, — the 
finding of the truth. 

With this end in view I have spared no pains 
to make myself familiar with all the documents 
bearing on the case. My task was rendered com- 
paratively easy by the work of Italian and French 
scholars who have made the special study of 
Savonarola the object of their devoted labor for 
many years. In mentioning the names of Marchese, 
Cappelli, Gherardi, Cittadella, Guasti, Villari, 
Luotto, among others, I refer to men who have 
vindicated the truth as contemporary letters, 
despatches, and documents of Savonarola's time 
and his own authentic writings have revealed it. 
Father Louis Ferretti, editor of the Italian Maga- 
zine Quarto Centenario della Morte di Fra Griro- 
lamo Savonarola^ has also rendered praiseworthy 
service in the same good cause. To Father Fer- 
retti I am greatly indebted for unfailing courtesy 
and for generous help in making researches for me 
in Florence. 

To the compilation of Father James Quetif, a 
seventeenth-century French Dominican, I am also 
under special obligations. Another Frenchman, 
F. T. Perrens, was, in recent days, a diligent 
student of the Friar, and his fellow-countryman 
Father E. C. Bayonne, O. P., spent many years in 
gathering original documents bearing on Savona- 



4 WAS SAVONAROLA EXCOMMUNICATED^ 

rola's life. Father Bayonne published in 1880 three 
volumes of the Friar's spiritual writings which are 
still available ; but his Study was withdrawn from 
circulatian in deference to the extreme sensibili- 
ties of certain French prelates whose timidity 
would scarcely allow them to grant a nihil ohstat 
to Pastor's work. But that was before Leo XIII. 
had opened the secret archives of the Vatican. 
Only within a few montlis have I been able to 
command a copy of Father Bayonne's excellent 
volume. Simultaneously I learned that I had been 
misinformed, Avhen I published my " Sketch," as 
to the nature of the " censure " passed on his 
Study. I take great pleasure in bearing testimony 
to its moderate tone, its general merit, and in 
paying a tribute to the devoted man whose gener- 
ous labors deserve high praise. I have made 
free use of this book. I have also studied the 
Friar's sermons, particularly those delivered dur- 
ing the period of the excommunication, so that I 
might clearly know his own mind. Indeed, I 
may have, at times, unconsciously presented his 
sentiments and arguments without the formality 
of special reference. 

Prudent readers who may follow this inquiry 
will, in a spirit of equity, consider these facts per- 
taining to. my authorities, and in this light their 
calm judgment will not be unduly swayed by the 
too positive utterance, even of a great writer, with 
whom Savonarola has been neither an object of 



INTRODUCTION. 5 

original research nor a factor of more than second- 
ary and passing importance. Some of the letters 
and documents given in this brochure have never 
before, so far as I can ascertain, been translated 
from their original Latin or Italian. A few have 
been issued in English, but the series now appears, 
for the first time, newly translated, complete, and 
in chronological order, in one volume.^ 

To enable the reader to group the evidence, I 
consider it desirable to give a concise account of 
the facts leading to the excommunication of Savona- 
rola, and intimately connected with it. Into this 
account and as the main part of it, the Briefs and 
letters of Pope and Friar, with other documents of 
essential testimony, are woven, without needless 
comment or irrelevant gloss. Due reference is also 
made to the evidence of men who actively shared 
in Savonarola's struggle. 

To this momentous chapter of the great preacher's 
absorbing career I add such reflections on the 
principles of canon law and theology as I judge 
necessary for a proper elucidation of the case. 

1 The Florentines began the year with the Feast of the 
Annunciation, March 25, whereas the Romans commenced with 
January 1, as we do. Forgetfulness or ignorance of this 
fact has occasioned confusion in some histories of the Friar. 
Failure to assign the correct dates to several of Savonarola's 
letters, and to Alexander's Briefs, has placed the former in a 
false position and represented him as an aggressor, where his 
attitude was only that of respectful defence. Gherardi and Bay- 
onne have rendered special service in the work of verifying the 
dates of important documents. 



6 WAS SAVONAROLA EXCOMMUNICATED? 

The application of these principles to the facts will 
form my conclusion. As I hope to bring out, 
within a short time, another small volume, answer- 
ing the question "Was Savonarola a prophet?" 
and as I intend, please God, to give, later on, fuller 
development to my recently published " Sketch," 
embodying the Prior's letters and characteristic 
extracts from his other writings, with a view of his 
inner life, — practically new ground, at least for 
those familiar only with English — the studious 
reader will recognize that this seemingly frag- 
mentary treatment is necessary for the harmo- 
nious effect of my entire plan. 



Facts, briefs, A^^D letters. 



I. 

FACTS, BRIEFS, AND LETTERS. 

U95' 

WITHOUT narrating in detail all the events 
preceding the supposed excommunication 
of Savonarola I may remind the reader that tlie 
" contradictions " which his sermons had occasioned, 
the enmities which his reforms had aroused, the 
" interests " ^ which his salutary measures had 
threatened, uniting in a spirit of revenge, had 
concentrated their embittered energies at the 
Roman Court, where the Pope was overwhelmed 
with misrepresentations and calumnies of the 
zealous Florentine preacher. His opponents desired 
to silence his powerful voice. Slanderously ac- 
cusing Savonarola of teaching heretical doctrine, 
and of being the chief cause of the Florentines' 
refusal to join the League against the French, in 
which Alexander VI. was interested, they suc- 
ceeded in awakening his suspicion and provoking 
his anger against the Friar.^ For several months 

1 Chiefly of usurers, keepers of immoral resorts, self-seeking 
politicians, dishonest merchants, and libertines. 

2 See Villari, ii. 2 ; Cappelli, pp. 65, QQ, 109 ; Burlamacchi, 
p. 551 ; Nardi, L. ii., p. 58 ; Luotto, chap. 29, 



8 WAS SAVONAROLA EXCOMMUNICATED f 

the flame had been diligently fanned by Cardinal 
Ascanio Sforza, a brother of Ludovico "the Moor," 
the usurping Duke of Milan, who, though he had 
been the immediate cause of precipitating the 
French expedition of 1494, had subsequently 
become the political enemy of Savonarola because 
the Florentines refused to relinquish the French alli- 
ance. The Prior of St. Mark's was regarded as the 
instigator of the policy of the Republic. Somenzi, 
the Duke's ambassador to Florence, shamefully abus- 
ing the privileges of his position, plotted against 
the Friar, on whose " impious ways " as a friend 
and supporter of the existing Florentine Govern- 
ment Somenzi bitterly commented.^ Among the 
Arrahhiati he found ardent co-operators, and he 
was also ably assisted in his nefarious work by the 
Milanese envoy at Bologna.^ 

Shortly after Lent, 1495, the Pope made a special 
effort to detach the Florentines from the French, 
and sent an accredited agent for this purpose, 
Master Albert of Orvieto. His diplomacy failing, 
the Arrahhiati and other opponents of the re-es- 
tablished Government easily succeeded in convinc- 
ing the papal envoy that his want of success was 
due to Savonarola, and that, as he was the greatest 
obstacle to the Pope's plans, the Friar should be 
driven from Florence.^ 

1 Del Lungo, N. 5. ^ Cappelli, p. 66. 

^ Id., pp. 64, 65. The Arrahhiati had photted for the same 
end during the preceding year, (Luotto, p. 443.) 



FACTS, BRIEFS, AND LETTERS. 9 

Alexanders representative thereupon reported to 
him that Savonarola's preaching was scandalous 
and heretical, as well as most injurious to His Holi- 
ness and to Italy in general, and he strongly urged 
the Pontiff to order the Friar to proceed to Rome.^ 
Yielding to the various influences that had so per- 
sistently beset him, and being further prejudiced 
against the Friar because of the erroneous or exag- 
gerated reports of his sermons, Alexander de- 
spatched to Savonarola the following Brief, which 
bore date of July 21, 1495 : — 

Beloved Son, — Health and Apostolic blessing! 
We have learned from many sources that, among the 
many who labor in the vineyard of the Lord, your 
efforts have been especially earnest. This fills us with 
great joy and gratitude to God, Who so powerfully works 
through us by His grace. Nor do we doubt that you, 
by the Divine Spirit Who distributes imperishable 
graces, will so sow the seed of the word of God among 
the people that it will bear fruit a hundred-fold. 
Moreover, recent letters on this very subject have 
given us to understand that in all your sermons you 
instruct the people in the service of God. And be- 

1 Cappelli, 109. Consult also contemporary historians of 
Florence, as Nardi, Pitti, Guicciardini ; and the correspondence 
of the envoy of Ludovico " the Moor," as given by Del Lungo, in 
Archivio Stoiico Italiano, vol. xvii., part ii., new series. Luotto, 
chapter 29, shows how persistent slander, by enemies of the 
Friar, had more effect in deceiving the Pope and deciding his 
action than any of the political combinations. 



10 WAS SAVONAROLA EXCOMMUNICATED? 

cause we are also informed that in your public dis- 
courses you announce future events, being moved 
thereto, not b}^ human learning or wisdom, but by the 
Spirit of God, and desiring, as becomes our pastoral 
office, to confer with you on this, so that, knowing more 
clearly, we may do what will be pleasing to God, we 
exhort you to come to us as soon as possible, and to 
that effect we command you in virtue of \\6\j obedience. 
We shall greet you with fatherly tenderness and 
love.^ 

To this Brief, Savonarola made answer on 
July 31 : — " 

Most Holy Father, — I prostrate myself at the 
feet of your Holiness. Although I am aware that we 
must always obey the commands of our superiors, since 
we read in Holy Scriptures that ^'he who heareth you, 
heareth Me," still it is their meaning and not merely 
their words that we have to consider. Hence, in the 
chapter Si quando, etc., De rescriiotis,'^ your Holiness 
will recall the manner in which one of your predeces- 
sors, Alexander the Third, addressed the Archbishop 
of Ravenna: ^'Having maturely considered the sub- 

1 The original Latin is given by Perrens, pp. 352, 353, and by 
Villari : Appendix vol. i., document 23. From a letter of Man- 
fredi to the Duke of Ferrara, dated July 26, we may conclude 
that the Brief was received on that day in Florence. (Cappelli, 
p. 65.) Luotto (pp. 442, 443) proves that Cardinal Sforza was 
the author of this Brief, and that it was a snare skilfully laid 
for the Friar by the "Moor's" scheming brother, in shameful 
deception of the Pope. 

2 Lib. i. Decretalium Gregorii Papae, tit. iii., cap. v. 



FACTS, BRIEFS, AND LETTERS. 11 

ject of your letter, we sa}^, either fulfil our com- 
mand, with respect, or give to us a legitimate reason 
for your refusal; because we shall be most indulgent 
towards you, if we find that you are not culpable in 
things of which evil men have caused us to suspect 
3^ou." -^ 

And because I have long desired to visit Rome, 
which I have never seen, and to worship at the shrine 
of the Apostles St. Peter and St. Paul, to venerate the 
relics of so many saints, and to see your Holiness, these 
ardent longings have redoubled since I received the 
letter of your Holiness deigning to invite one so un- 
worthy to your presence. But as there are many 
difficulties in the way, I shall endeavor to lay before 
your Holiness my reasonable excuses, so that you may 
judge that it is necessity, and not unwillingness, 
which prevents me from immediately obeying the 
command which I received with the greatest joy and 
reverence. 

In the first place, fever and dysentery, from which I 
have lately suffered, have greatly weakened my health. 
Then the constant strain of mind and body because of 
extraordinar}'" labors during the past year for the wel- 
fare of this city has so debilitated me, my stomach has 
so failed me, that I am utterly unfitted for further 
labor. The phj^sicians have obliged me to relinquish 
all study and preaching, for, in their opinion and that 
of many others, I shall soon endanger my life unless 
I submit to medical treatment.^ 

1 Panormitanus, torn, i., cap. v., p. 41. 

2 Under like circumstances Pope St. Gregory the Great 
praised a bishop for his declining to come to Rome when sura- 



12 WAS SAVONAROLA EXCOMMUNICATED? 

Moreover, the Lord has used me to deliver this city 
from bloodshed and from many other evils, and for the 
establishment of peace with holy laws. In consequence, 
evil men in the city and beyond it, citizens and 
strangers, eager for bloodshed and plunder, seeking 
their own exaltation and the destruction of this city's 
liberty, have become ni};^ bitter enemies, because I have 
frustrated their designs. Enraged against me, and 
hating me, they so plot for my death, either by the 
dagger or by poison, that I cannot leave the house 
without an escort. And therefore, when I went to the 
French king, though I M^as protected by a most faith- 
ful guard, the Florentines who love the Eepublic would 
not allow me to go beyond their territory. I trust in 
Grod; nevertheless, that I maj^ not seem to tempt Him, 
I consider it well not to despise ordinary precautions ; 
for it is written, " When they persecute jou in one city, 
flee into another." 

Moreover, the recent reform in Florence which the 
Lord has wrought is still only feebly rooted. It needs 
daily care and strengthening, so that it may be able 
to withstand the efforts of wicked men who seek its 
injury and ruin. Since, therefore, in the opinion of 
all prudent and good men, my departure from the city 
at this time would be an occasion of grave danger, I 
believe that your Holiness will approve of this delay, 
until the work which has been commenced will be per- 
fected. For its benefit these impediments to my jour- 
ney seem providential, for it is not the will of God 
that I should be absent. 

moned. (Lib. x., Ep. 45, p. 1102, torn. iii. of St. Gregory, torn. 
Ixxii. of Patrology.) 



PACTS, BRIEFS, 4ND LETTERS. 13 

But I hope to be able, within a short time, to go to 
Kome, bringing a fuller account of this apostolate. 
And if in the meantime your Holiness desires to know 
more fully what I have publicly predicted concerning 
the misfortunes of Italy and the reformation of the 
Church, I shall send to your Holiness a copy of the 
book which I am now having printed, as soon as I shall 
receive it from the publisher.^ This volume will fully 
declare all that your Holiness could hear from me, for 
I have said nothing that is not herein contained. I 
have only announced what was committed to me; to 
have attempted to unveil the hidden secrets of God 
would have been sinful. I have arranged for the pub- 
lication of these predictions so that the whole world 
may know, if they are not fulfilled, that I am a false 
prophet. But if these events come to pass, let thanks 
be rendered to God our Saviour, Who shows such solici- 
tude for our salvation that He wishes no one to perish 
eternally. 

Finally, I pray your Holiness to accept these my 
excuses as most true and evident, and to believe that 
I desire nothing more than to obey you and to fulfil 
your commands ; and further, I entreat you not to 
burden me bejj'ond my strength. I shall need no other 
spur than my own desire to satisfy your Holiness, as 
soon as these obstacles are removed. I most humbly 
commend myself to your Holiness.^ 

To make clear Savonarola's position it is nec- 
essary to state that on finishing the Lenten course 

1 He refers to the " Compendium of Revelations." 

2 The Latin text is given by Villari, Appendix vol. 1., Docu- 
ment 24, and by Perrens, pp. 353-355. 



14 WAS SAVONAROLA EXCOMMUNICATED f 

of 1495 his health was impaired. He had passed 
through a trying ordeal of uninterrupted care and 
anxiety ; and the strain of the year had borne so 
heavily on him that he intimated to his audience 
that he might be obliged to relinquish his work in 
the pulpit. He spoke more clearly to this effect 
on June 24, July 5, July 12,^ stating definitely on 
this last named date that illness compelled him 
to discontinue his preaching. When the Pope's 
Brief of July 21 came, Savonarola was confined 
to the convent, under the care of physicians.^ 

On the 28th, despite his feeble health, he de- 
livered a brief address to the magistrates and 
leading citizens, warning them against impending 
dangers, and exhorting them to renewed vigi- 
lance in the defence of liberty, and to fidelity 
in virtue, concluding with a touching prayer to 
Jesus Christ that He would deign to preserve 
in their reform of life the people of Florence, 
and that he himself might be made worthy of 
the reward which had ever been the portion of 
the Prophets, Apostles, and Martyrs of his Divine 
Master. 

Savonarola was fully informed of the plots of 
the Arrahhiati^ who were resolved to assassinate 
him. The attempt made on his life in the open 
street was still fresh in the minds of his friends, 
who not only guarded him, but kept diligent watch 

1 Sermons 23, 24, 25 on the Psalms. 

2 Luotto, p. 450. 



FACTS, BRIEFS, AND LETTERS. 15 

on the movements and plots of his sworn enemies.^ 
Considering, therefore, the mode of travel preva- 
lent in those days, and that Savonarola made all 
his journeys on foot, and mindful of the fact that 
among his opponents were men of desperate purpose, 
to whom a sacrilegious murder would be but as a 
move on the political chess-board, it may be reason- 
ably claimed that a visit to Rome by Savonarola was 
then practically impossible. Indeed, had he set 
out, it is extremely doubtful that he would ever 
have reached the Eternal City. To expose himself 
to almost certain murder was not an obligation; 
nor is our Divine Lord's example wanting.- " After 
these things Jesus walked in Galilee, for He would 
not walk in Judea because the Jews sought to kill 
Him." 2 

Though the Pope's reply, if he sent a written 
one, is not preserved, we know from Savonarola's 
own words "that Alexander had conveyed to him 
by some messenger, or probably through the Car- 

1 He refers to their murderous purpose in his sermon for 
the Tuesday after the Fourth Sunday of Lent, 1496, and in 
several other discourses. Pico della Mirandoia (chapter vii. of 
his " Vita Savonarolae " ) declares that the Eriar's friends, moved 
by just anxiety and deep devotion, insisted on providing for 
him an escort, though he himself was strongly averse to it. 
Another contemporary, Landucci, tells us (Diary for May 24, 
1495) of the attack made on Savonarola's life that day, and 
adds that his followers had grave reason to fear that he would 
again be assailed, either by dagger or poison, for these enemies, 
who were also the foes of virtue and public decency, were bent 
on his destruction. See also Villari, ii. 25 ; Perrens, p. 176. 

2 St. John vii. 1. 



16 WAS SAVONAROLA EXCOMMUNICATED? 

dinal Protector of the Order, or the Master General, 
his gracious acceptance of the Friar's excuses.-^ 
Thus the pontifical command to visit Rome was 
practically suspended or revoked. 

The month of August passed, and the Feast of 
our Lady's Nativity, September 8, found Savona- 

1 Sermon for February 18, 1498; Bayonne, p. 74. Luotto (pp. 
457, 458) inclines to the belief that the Pope did not receive the 
letter written by Savonarola on July 31, at least until after the 
Brief of September 8 had been forwarded. It is only in such 
an hypothesis that the professor can discover an explanation of 
the harshness of this latter Brief, unless politics, under the 
cloak of religion, be admitted as the sole prompting motive, 
and this he denies. Despite the fact that the Pope's own words 
(see Briefs of October 16, 1495, and May 13, 1497) are in agree- 
ment with Savonarola's statement, without mentioning the time 
when the letter was received, the Friar's complaint (see his let- 
ter of September 29, 12th section) that his letter was kept from 
the Pontiff would seem to sustain Luotto's claim, who solves 
the difficulty as to time by suggesting that the letter subse- 
quently came to Alexander's hands, after the issue of the Brief 
of September 8. I confess I do not feel the convincing force of 
the professor's argument, — it leaves too many difficulties un- 
solved; and yet I incline to his view that the letter was sup- 
pressed, while Savonarola was still further misrepresented as a 
religious innovator and disturber, disobedient and defiant to 
the Holy See. ISuch pretexts, under the skilful manipulation 
of the " Moor," his wily brother the Cardinal Ascanio Sf orza, 
the Medici, and other plotters determined to ruin Savonarola, 
might well stir the Pope to indignation, after his gentle sum- 
mons had been, as these malignant slanderers insinuated to 
him, contemptuously treated by the Friar. Knowing the char- 
acter, or rather, want of character of many of Savonarola's ene- 
mies, utterly unscrupulous assassins of reputations, and often of 
lives, our sympathies may be divided between the deceived and 
harassed Pontiff and the calumniated, persecuted, and helpless 
Friar. 



FACTS, BRIEFS, AND LETTERS. 17 

rola still silent and in retirement. Father Domi- 
nic had taken his place in the pulpit of the Duomo. 
Suddenly, as by thunder from a clear sky, Florence 
was aroused by the arrival of a second Brief, plainly 
the work of the Friar's enemies, who had taken 
advantage of his seclusion, and, redoubling their 
efforts to effect his downfall, had abused the con- 
fidence of the Pope, and deceived him through 
a calumnious misrepresentation of Savonarola's 
te aching. 1 

A literal translation of the Pope's letter is here 
given. Though addressed to his beloved sons, the 
Prior and community of St. Mark's, Alexander 
nevertheless directed and sent the Brief to the 
Friars Minor of the Church of the Holy Cross, 
Florence. It reads as follows : ^ — 

1 Seeing that this first attempt had failed, the Mediceans 
adopted more effectual means. They wrote most ingratiating 
letters to Ludovico the Moor, Lord of Milan, to Piero de' Medici 
and his brother the Cardinal, and to several other Eoman prel- 
ates, urging them to exert their influence with the Pope, not 
only to have the preaching of Savonarola suspended, but also 
to have him removed from Florence. It was not diflacult to 
obtain this from Alexander, who, in a threatening letter with- 
drew from the Friar permission to preach, and commanded him 
to leave Florence and Tuscany. But when the rumor of this 
spread through the city, a great clamor arose among the people, 
who well knew what was hidden under the pontificial command, 
and what disorder and irreparable injury would be inflicted on 
the new State, which had its best protection in the authority 
and eloquence of Savonarola. For this reason "The Ten" 
worked so industriously that the order was recalled. — Mar- 
CiiESE : San Marco, p. 118. 

2 The original Latin may be found in Quetif, pp. 130 seq., 

o 



18 WAS SAVONAROLA EXCOMMUNICATED? 

Alexander the Sixth, Pope^ to his heloved sons, the 
Prior and Comrtiunity of St. Mark's, Florence : 

Beloved Sons, — Health and Apostolic blessing ! 

As the high and inscrutable design of God has placed 
us, though unworthy, to rule His Holy Church in 
these times, as Peter's successor, it behooves us, by all 
the power of God's grace, with constant diligence and 
zeal, so to guard religion that the peace and salvation of 
Christians may not only be assured, but that they may 
grow and flourish. 

Novelties in doctrine, however (adopted under the 
pretext of simplicity, from which, among clergy and 
laity, schisms, heresies, and perversion of morals often 
arise), must therefore be driven from the Church with 
the rod of correction, lest the quiet of the faithful be 
now disturbed, and the power of causing future tumults 
be likewise placed in the hands of men by reason of this 
example. 

We have learned that a certain Jerome Savonarola 
of Ferrara, of the Order of Preachers, seduced by this 
novelty of evil doctrine, and led into a state of insane 
folly through the disturbed condition of Italian affairs, 
has announced to the people, without any canonical 
authority, and against the canonical regulations, that 
he is sent by God and that with God he holds converse. 
It is not sufficient that one will simply assert that 
he is sent by God, since every heretic avows this, but 
it is necessary that he confirm his invisible mission 

and in Luotto, Appendix. The autograph copy was found by 
Father Bayonne, in 1874, and then the correct date — Septem- 
ber 8 — was ascertained. 



FACTS, BRIEFS, AND LETTERS. 19 

by working miracles, or by special testimony of Holy 
Writ. 

We have also learned that, among other unbecoming 
things which he has spoken or written, he has declared 
that Jesus Christ Crucified lies and that God lies if he 
tells not the truth, — certainly a horrible and execrable 
adjuration, — and that whoever does not believe his 
foolish assertions is outside the pale of salvation. 

Were such things allowed to pass with impunity, 
there would be no limit to the dangerous rashness of 
false doctrine, and under the guise of virtues vices 
would make headway among the faithful — a thing 
fearful indeed ! After our long delay and continued 
patience we thought that he would recognize the folly 
of his claiming to be a prophet, and that he would 
return to the way of solid truth, and wisely and faith- 
fully recall the addresses, rashly and iniquitously 
spoken, which have been the cause of such disturbance 
in the Church. 

We believed that the time had come when we might 
think better of him, when the sorrow (which till this 
present time has afdicted us) because of his unbridled 
arrogance and scandalous separation from the Lombard 
Fathers — an aif air consummated through the craft and 
cunning of certain perverse friars — would, through his 
humble submission, be turned into joy. But, sad to say, 
our hope was not realized. For, although by our letter 
we admonished him in virtue of holy obedience that he 
should come to us, so that we might learn the truth 
from himself, nevertheless, he not only refused to obey 
us, but rendered our sorrow more bitter by impudently 
printing and publishing what he had previously only 



20 WAS SAVONAROLA EXCOMMUNICATED? 

rashly spoken. Occupied as we are with the great 
and laborious work of restoring peace to Italy, we have 
decided to refer this matter to Father Sebastian Maggi, 
of your Order, Yicar General of the Congregation of 
Lombardy, commissioning him by another Brief to 
judge this case according to the laws of your Order, 
and to inflict such penalties as he may deem necessary. 
Moreover, we strictly command the said Jerome 
Savonarola, in virtue of holy obedience, and under 
penalty of excommunication latce sententice, that 
with prompt and sincere obedience he will recognize 
the said Vicar as the judge delegated by us to consider 
his case, and that he will accept the Vicar's orders, 
going wherever he is directed, ready without delay and 
without appeal, to obey. 

In the meantime, while this case is in review before 
the said Vicar, we declare the aforesaid Jerome sus- 
pended from every office of preaching to the people, 
and from all manner of public speaking. Moreover, 
lest the evil example of the same Jerome should en- 
snare any of your friars, affording them an opportunity 
of erring and of deceiving others, we reunite, incorpo- 
rate, and join to the aforesaid Lombard Congregation 
the Dominican Convent of St. Mark, Florence, and 
that of St. Dominic, Fiesole, commanding all the 
brethren of these communities, under pain of excom- 
munication latce sententice, that they will consider and 
obey as their legitimate superior the Vicar of the 
aforesaid Congregation ; revoking now, and declaring 
revoked, all authority, power, or faculties granted to 
others, even by Apostolic authority. We also enjoin, 
under the same penalty of excommunication latce sen' 



FACTS, BRIEFS, AND LETTERS. 21 

tentice., that, on receipt of this letter, Fathers Dominic 
of Pescia/ Thomas Basino, and Sylvester of Florence,^ 
will set out for Bologna, arriving there within nine 
days, when they will place themselves at the disposal 
of the aforesaid Vicar of Lombardy, who will assign 
them to any convent of his jurisdiction, except within 
the Florentine territory. 

In contrarium, etc., 

Given, etc., September 8, 1495. 

The reader will note, first, that between the issue 
of the two Briefs of July 21 and September 8 a 
period of less than seven weeks had elapsed; 
secondly, that the Pope had excused Savonarola 
from the requirements of the former Brief ; and, 
thirdly, that the volume — the " Compendium of 
Revelations" — of which the present letter com- 
plains was in the printer's hands before the receipt 
by Savonarola of the Brief of July 21, a fact which 
he mentioned in his answer of July 31. 

The reader is also reminded that the enjoyment 
by St. Mark's of a jurisdiction independent of 
Lombardy had been secured, not by any irregular 
arrangement, but by a return to a former and con- 
stitutional method of administration ; and that this 
was a movement in behalf of religious reform and 
stricter discipline, which had been effected by 
the authority of Alexander himself.^ Of this 



1 Subsequently condemned to death with Savonarola. 

2 BuUarium, iv. 100. 



22 WAS SAVONAROLA EXCOMMUNICATED? 

Savonarola speaks in the answer which he for- 
warded in due time to the Pope. 

The Brief of September 8 was transferred to 
St. Mark's by the Franciscans, Savonarola being 
then at Fiesole for rest and change because of his 
illness.-^ On his return he at once made known to 
his community the contents of the papal letter, 
and addressed to His Holiness an answer which 
we give in full : ^ — 

Most Holy Father, — I prostrate myself at the 
feet of your Holiness. Yesterday I received the Brief 
in which your Holiness intimates that the convents 
of St. Mark's and of Fiesole have been annexed to 
the Lombard Congregation, and in which your Holi- 
ness commands Fathers Dominic of Pescia, Thomas 
Busino, and Sylvester of Florence to go to Bologna. 
The reason given for these changes is that T, Brother 
Jerome, have told and preached to the people (contrary 
to canonical prescriptions) many foolish and extrav- 
agant things capable of easily causing scandal in the 
Church of God. 

By other letters your Holiness has submitted my 
cause to the judicial inquiry and judgment of the 
Vicar of the said Congregation. I have read these 

1 Gherardi, p. 388. 

2 Quetif, p. 136 seq., gives the original Latin, the text of 
which we have conformed to Bayonne's as given by him in 
"(Euv7'es Spirituelles Choisies de Jerome Savonarole" iii., pp. 186- 
200. Luotto, p. 457, claims that the date should be September 
29, which we adopt as more probable than that of September 14, 
as given by Bayonne. 



FACTS, BRIEFS, AND LETTERS. 23 

Briefs in a reverent spirit, and with all the respect 
due to them, since they prove the solicitude of your 
Holiness for the interests of the Church and for the sal- 
vation of our souls. But I was deeply moved and am 
still grieved to see how the malice of men could go so 
far as not to fear suggesting things so false and so per- 
versely interpreted, to the Sovereign Pontiff, the Vicar 
of Christ on earth. Since, according to the tenor of the 
Brief, these changes have been ordered on account of 
myself and of the alleged fault, will your Holiness 
deign to excuse me, if I, who am reputed to be the 
author of this storm, endeavor to defend myself against 
wrongful interpretations, assertions, and suggestions, 
by a simple statement of facts, and by a true and sin- 
cere account of the good which has already been wrought, 
and which will, I hope, be accomplished in the future. 
This will be no difficult task, because I have always 
spoken openly to the world, I have always taught in 
the Church and in the Temple, where all Christians 
meet, and in secret I have said nothing. I have, 
therefore, thousands of witnesses to my rectitude and 
orthodoxy, so that I am confident of being able to 
defend my cause before your Holiness without the 
slightest difficulty. Has not a philosopher said that 
^^ truth is ever in harmony with truth, never with 
falsehood"? 

It has been suggested, therefore, to your Holiness 
(for it is patent by your Holiness's Briefs), first, that 
I had allowed myself to be seduced by the novelty of 
perverse doctrine. A falsehood on the very face of 
it ! for it is of public notoriety that I neither adopt 



24 WAS SAVONAROLA EXCOMMUNICATED? 

nor preach anj^ perverse doctrine, but only the Holy 
Scriptures and the Fathers, and that I have frequently 
repeated from the pulpit, and have declared in writing, 
that I submitted both myself and all that concerns me 
to the Holy E-oman Church. If I remember aright, I 
stated this in a letter to your Holiness, to which letter 
reference is made in a Brief addressed to me by your 
Holiness. Will it be said that to preach future events 
is a new dogma.? This would be an error. Such 
preaching has always existed in the Church of God, 
which fact is clear to all who read ecclesiastical his- 
tory. Such preaching is not injurious to the Christian 
E-eligion, so long as it does not offend against faith, 
morals, or right reason. Such preaching has never 
been prohibited, nor can it be forbidden by any law. 
For that would be to lay down a law for God, who 
said by His prophet, "The Lord God doth nothing 
without revealing His secret to His servants the 
prophets." '^ 

2d. The Brief says that I have come to this state 
of madness in consequence of the disturbed condition 
of Italian affairs. This is equally false. Everybody 
knows that I prophesied these things more than five 
years ago; yea, even more than ten years ago; and, 
nevertheless, I did not speak them in consequence of 
the upheaval of the Peninsula. 

3d. I have been reproached with saying that I 
was sent by God. Another untruth ! All my hearers 
know that I never said anything of the kind; I have 
declared in my writings, which all men may read, that 

1 Amos iii. 7. 



FACTS, BRIEFS, AND LETTERS. 25 

I was sent by my superiors, just as nearly all the 
other preachers were. I have never declared that I 
was sent by God alone, as thousands of witnesses can 
testify. 

4th. I am blamed in the Brief for having said that 
I spoke with God. I never positively said so, and 
never used such an expression, as the entire Florentine 
people can testify. Even if I had said so I would not 
have thereby incurred any penalty, for neither canon 
nor civil law nor any authentic book declares that he 
who says he holds converse with God ought to be 
punished. It would be both impious and foolish to 
enact such a law, for no man can impose a law upon 
God, Who can speak with whom He will and can 
command him to say, " Thus saith the Lord," as did 
the prophets. 

5th. I have been denounced, likewise, as having 
said: The Crucified God Himself lies, if I myself lie, 
Now, I never said this in a positive manner, as if I 
wished to make myself equal to God. I spoke hypo- 
thetically, as, for instance, a man who would say, 
''There shall be signs in the sun, moon and stars,'' 
and who would add, ''If I lie, Christ lies also." Is this 
a manner of execrable imprecation? Well, after 
having announced some truth taught by Christ, I have 
sometimes added simply, "If I speak falsely, so also 
does Christ." 

6th. I have likewise been reproached with having 
declared all those who should not have faith in my vain 
assertions, as outside the way of salvation. This is 
how I expressed myself: knowing that many of my 
predictions come from God, I consider that any one 



26 WAS SAVONAROLA EXCOMMUNICATED f 

who obstinately refuses to place faith in them, and 
intends to contradict them absolutely, thereby proves 
that he is not in a state of grace. As a matter of fact, 
grace and the light of faith incline the mind to truth; 
consequently, whoever possesses grace could not oppose 
a truth confirmed by God. As for those who, while 
not believing my words, still do not obstinately con- 
tradict them, I have said and publicly written, that in 
spite of this, they can be in a state of grace, and in 
the way of salvation. I have not affirmed, therefore, 
that they sinned, but only that obstinacy and contra- 
diction were a sign of deprivation of grace. 

7th. The Brief then adds : " He has done, said, and 
written other no less foolish things.'^ Now the whole 
people are a witness that I neither say nor do foolish 
or scandalous things; that, on the contrary, my words 
have great power and are very necessary, that they 
bring forth much fruit, and that they tend to the sal- 
vation of souls, to the peace of the city, and to the 
reform of morals. And since it is written, "Every word 
is confirmed by the mouth of two or three witnesses," 
I undertake to produce, not two or three witnesses, but 
two, three, or even ten thousand witnesses, who will 
proclaim the truth, together with the works accom- 
plished, not by myself, but by God and through my 
ministry; and they will prove that I have never said 
or done such things as wicked men have invented 
against me. 

8th. The Brief again adds: ^'We had hoped that 
our forbearance and great patience would have finally 
brought him to disclaim this foolish declaration of 
being a prophet." As for myself, I believe tbat no man 



FACTS, BRIEFS, AND LETTERS. 27 

lives who has ever heard fall from my lips these arro- 
gant words : I am a prophet. Several thousand men 
can certify to the contrary ; I have often declared that 
I was neither a prophet nor the son of a prophet. And 
if I had said it, I do not see why I should be punished! 
No law has ever been enacted, or could be enacted, 
against the man who would declare that he was 
announcing the future by Divine inspiration, unless he 
used it as a cloak to excite the people to evil, to heresy, 
or to commit the other crimes mentioned in the eighth 
chapter of Deuteronomy. Now it is clear that nothing 
of the kind could be imputed to me. Moreover, if I am 
wrong in my understanding of the matter, no prophet 
could arise in the Church of God, and the gift of proph- 
ecy would henceforth be banished from her bosom, 
which is contrary to the words of Amos, already 
quoted, and to what is said in Proverbs : " When 
prophecy shall fail, the people shall be scattered. '' ^ 

It will be objected that it is written in Deuteronomy, 
*^The prophet who being corrupted with pride shall 
speak in My name things that I did not command him 
to say, or in the name of strange gods, shall be slain. 
Whatsoever that same prophet foretelleth in the name 
of the Lord, and it cometh not to pass, that thing the 
Lord hath not spoken, but the prophet hath forged it 
by the pride of his mind, and therefore thou shalt not 
fear him." ^ 

I reply that these words must not be interpreted in 
the sense that the prophet ought to be put to death if 
his prophecies are not immediately realized, otherwise 
Isaiah, Jeremiah, and many other prophets ought to 

1 Prov. xxix. 18. 2 Dg^t. xviii, 20, 22. 



28 WAS SAVONAROLA EXCOMMUNICATED? 

have been put to death, who lived on for many years 
before the realization of their predictions, and died 
without seeing all of them accomplished. 

This is how the above-quoted words are to be inter- 
preted: If any man declares that he foretells future 
events by Divine inspiration, and if his predictions are 
not opposed to Faith, the Holy Scriptures, or to the 
doctrine of the Catholic Church, the realization of such 
must be patiently awaited; and this man must not be 
despised, especially if he leads a holy life, because G-od 
has many hidden and unknown servants, and because 
the Apostle has said: '^Do not despise prophecies. '^ 

If, on the contrary, the prophecies are not accom- 
plished at the time specified by the prophet, then he 
must be severely corrected. This is how the law must 
be interpreted; but, nevertheless, not in every case, 
since Jonah could announce that Nineveh would be 
destroyed in forty days, without anything of the kind 
happening, and without his deserving any chastise- 
ment. If, therefore, I have foretold future events, and 
if several of my predictions have already been realized, 
there is no need to correct or punish me as yet. I 
should only merit chastisement if my other predictions 
were not verified in their season; now I am confident 
that they will be verified to the very letter. 

It is certainly true, most Holy Father, and it is of 
public notoriety, not only here, but in several other 
cities of Italy, that my words have established peace in 
Florence, and that, without this peace, the whole of 
Italy would have been in a state of riot. More than 
this, if faith had been placed in my words, Italy would 
not be agitated as it is to-day. Foreseeing the tribula- 



FACTS, BRIEFS, AND LETTERS. 29 

tions reserved for the country, I preached (although 
many always scorned me) that the sword was about to 
descend, and I showed that penance was the sole 
remedy so as to obtain peace. The wdiole Peninsula, 
therefore, ought to thank Grod for my preaching. I 
taught it the certain remedy to obtain peace. Florence, 
having adopted it, now enjoys a benefit which other- 
wise it would not have known ; and if Italy had imitated 
this city, the Peninsula would not be torn by wars 
from one end to another. No man can truthfully say 
that I have caused dissensions ; but many will bear 
witness that I have sown good seed. The enemy, 
however, has sown cockle. 

9th. The Brief likewise speaks of the fraud and cun- 
ning of certain brethren, etc. (a) Such a qualification 
applied to religious w^ho, far from being branded with 
infamy, enjoy an excellent reputation throughout the 
entire city, sufiiciently proves that it could only have 
been suggested to your Holiness by wicked men. Let 
your Holiness deign to send here a faithful minister to 
question the citizens and the people concerning the 
reputation of the religious of St. Mark's and of Fiesole, 
and your Holiness will recognize still better that these 
wicked men have told grievous falsehoods, have been 
guilty of a flagrant injustice, (b) It is false that their 
separation from the Lombard Congregation was only 
demanded by a few. It was asked for by all, as a pub- 
lic document proves, (c) The separation was de- 
manded, not that a freer and easier life might be led, 
but a more strict and severe one, as was subsequently 
proved, (d) Finally, the separation was not obtained 
fraudulently, but after prolonged discussion and mature 



30 WAS SAVONAROLA EXCOMMUNICATED? 

examination, as the most reverend Protector of our 
Order, Oliver Caraffa, Cardinal of the Holy Roman 
Church, Archbishop of Naples, can bear witness. He 
obtained the separation for us through his wisdom and 
prudence. By the very terms of our Constitutions, the 
Province of Tuscany is distinct from the Province of 
Lombardy, and the one must not dominate the other. 
The number of its religious having singularly dimin- 
ished on account of a plague which devastated the Tus- 
can convents, the Master General declared the Convent 
of St. Mark united with, or rather commended to the care 
of, the Lombard Congregation.-^ Later on, a prior, un- 
known to the religious, obtained a Brief which united, 
by Apostolic authority, the convents of St. Mark, Fie- 
sole, and San Gemignano to the Lombard Congregation. 
Now, this Brief, having been surreptitiously obtained, 
was invalid.^ If the religious of this province, whose 
number had increased and multiplied, returned to their 
original jurisdiction by your Holiness's authority, it 
must be stated that this was not done fraudulent!}'-, but 
conformabl}'- to the tenor of our Constitutions. 

10th. This is another accusation: '^Although we 
had ordered him in writing to appear," etc., which is 
likewise unfounded. Certainly, your Holiness called 
me to Rome, but I hastened to submit to your Holi- 
ness, according to canon law Si quando, De rescriptis, 
the just motives which made this journey impossible : 

1 In 1448; so Mazetti, "Monumenta et Antiquitates Veteris 
Discipline Ord. Praed.," a work inaccessible to me, but the refer- 
ence to which Father Ferretti verifies for me, as well as sug- 
gests ; and Marchese : " San Marco," p. 91, and " Scritti Vari," I, 
92, 93. 

2 For particulars, see Luotto, 472, 473. 



FACTS, BRIEFS, AND LETTERS. 31 

first, because I was ill and an invalid and would have 
thereby exposed myself to the danger of death; and in 
the next place, because I have such powerful and im- 
placable enemies that, according to the opinion of all 
the citizens who are aware of it, I would never have 
been able to arrive in Rome. This is an open secret in 
Florence. Finally, there was danger for the city, 
whose weak form of government still needs my advice 
to maintain and develop itself. At the close of my 
letter I besought your Holiness to excuse me because 
on another occasion I would be able to go to Rome to 
my greater satisfaction. I am surprised that your 
Holiness did not receive my answer, and therefore took 
care to enclose a copy of it in the letter sent to your 
Holiness yesterday by the community, so that your 
Holiness might see that they have spoken falsely who 
said that I refused to obey. 

11th. Besides, as your Beatitude is occupied with 
very grave matters, your Holiness cannot keep an exact 
account of details. Perverse men, knowing this, have 
suggested to your Holiness to have my cause examined 
and judged by the Yicar General of the reformed con- 
vents of Lombardy. This judge is not above suspicion 
in our eyes, and rightly so, because the afore-mentioned 
separation has provoked the gravest dissensions between 
his Congregation and ourselves, as is well-known, and 
their Vicar, together with his subjects, never ceases to 
attack us.-^ 

1 These words of Savonarola we must understand in a broad 
sense. Even had Sebastian (as other saints have done) ob- 
jected to a diminution of his jurisdiction, the purity of his 
motives cannot be questioned, nor the reform he wislied to 
encourage, and hence he may have been anxious to have the 



32 WAS SAVONAROLA EXCOMMUNICATED? 

Your Holiness knows that to appoint as judge over 
any one a person who is himself an adversary is to vio- 
late all Divine and human rights. 

12th. Every law exempts a man who has mortal 
enemies from appearing personally in a place where 
his life would he in jeopardy, because therein lies a 
just cause for fear even to a courageous man. Who, 
therefore, would appear before such a tribunal, and how 
could any one be expected to submit himself to it, to 
place himself in the hands of his enemies, and sponta- 
neously to offer himself to a death caused, not by jus- 
tice, but by violence and wickedness ? These are the 
identical expressions of the Clementine : Pastoralis de 
re judic. Then follows a motive for which a man 
justly dreads these things and avoids such a death: 
reason condemns it and nature abhors it. He who 

Convent of St. Mark restored to his province. Savonarola's 
earnestness, and the fact that he wrote under a sense of great 
grievance, strengthen his words, perhaps unduly ; nor can they 
be applied to B, Sebastian personally. Knowing, moreover, the 
relations existing between the two men, their mutual esteem, the 
fatherly and holy interest which the Lombard Vicar General 
ever had in the welfare of Savonarola, of whom he declared 
that it was his opinion that the Prior of St. Mark's had never 
committed a deliberate sin, we must regard these charges 
against the Lombard friars as levelled at the general body, 
and not at B. Sebastian, whose appointment as judge is ques- 
tioned on canonical grounds. Savonarola's complaints were 
justified, for on June 18, 1493, and on November 16 of the same 
year. Father Torriano, the Master General, found it necessary to 
forbid, under threat of excommunication, molestation of St. 
Mark's reformed brethren. The first letter was addressed to 
the entire Order, the second to Fr. Vincent de Castro Novo 
then Vicar General of the Lombard Congregation. Gherardi 
(pp. 62, 53 and 56, 57) gives the Latin text of both documents. 



FACTS, BRIEFS, AND LETTERS. 33 

believed, therefore, that such a command to appear 
obliged him to do so would be mistaken. Eesting on 
this rule, and on many others, which are in this 
Clementine and in the chapter Si quando, and taking 
my stand upon the interpretation of the doctors, espe- 
cially D. Felino,^ the eminent Auditor of your Holi- 
ness, I have a safe conscience, and I can with impunity 
decline a command, after having submitted to your 
Holiness so many just reasons. As I have already 
stated, I have so many powerful and bitter enemies 
that I cannot go outside the city, nor even from the 
convent, without taking the greatest precautions, be- 
cause of the countless snares laid to entrap me. How, 
therefore, is it that the Brief summons me to appear 
before the Lombard Vicar, wherever he may summon 
me, when there are so many places in Italy where I 
could not go without exposing myself to certain danger 
of death? Why is this, save because wicked men have 
craftily suggested falsehoods to your Holiness, and 
have not given you my letter? ^ 

These men are my enemies because I preached truth 
to them, for truth arouses hatred. After having ban- 
ished one faction, not out of love for the Common- 
wealth, but to gratify their ambition, a great number 
of wicked citizens, desirous of power, began to stir up 
everywhere various parties and divisions, so that for 
one head decapitated many others replaced it, as is 
commonly related of the hj^dra. 

Dissensions, license, discords, quarrels, vengeances, 
seditions, and murders threatened the entire ruin of 

* Felinus Sandgeus, the celebrated canonist, 
3 See note, p. 16. 

3 



34 WAS SAVONAROLA EXCOMMUNICATED? 

the city, with the added misfortune of a powerful king 
about to invade the Republic. Moved by these consid- 
erations and for good reasons, 1 strove to prevent fur- 
ther plunder. Beset by evils within and without, 
Florence would have succumbed and the fire would have 
been kindled for a general conflagration in Italy. See- 
ing the grave dangers that overhung this city, I used 
my best endeavors to disarm the wrath of the French 
king, whom I exhorted to clemency, piety, and religion, 
urging him to restrain his army from acts of cruelty 
and pillage, not only in Florence, but in all other 
places, and ever to keep before his eyes the fear of 
God. 

By His divine aid the city was saved from its great 
peril, and peace, concord, and the fear of God were 
publicly established. To this important, even necessary 
work, I gave unsparingly, by day and night, my 
strength and energy. I sought the welfare and tran- 
quillity of the citizens and, above all, the honor of God. 
And behold how ingratitude rewards my labor ! But I 
regret not this, if a great reward awaits me in Heaven. 
The children of men are false and untrue, nor is there 
hope in them. I do not fear, for I know that it is 
written, " They shall hate you because of My Name ; " 
nevertheless, I do not wish to tempt God, for it is also 
written, ^^ When they persecute you in one place, flee 
to another." Three times did our Lord give us an 
example of this, and the Apostle St. Paul frequently 
defended himself by human means. 

13th. The Divine law, canonists, and all the doctors 
authorize a religious to pass from a less strict to a more 
severe rule, especially in the same Order, because one 



FACTS, BRIEFS, AND LETTERS. 35 

is thus better able to keep the promises he made and 
to strive for perfection. Such is the teaching of St. 
Thomas. But to pass to a laxer observance is not 
allowed. 

If, therefore, your Holiness, who desires all re- 
ligious to aim at perfection, had known that we lead 
a stricter life than that of the friars in Lombardy, 
your Holiness would not have commanded us to re- 
unite with them, because such a fusion is possible only 
by our conforming to their ways.' We who are familiar 
with both Congregations can affirm with certainty that 
our observance is more severe than theirs, for on the 
principle "by their fruits ye shall know them " it is 
clear (a) that with us poverty is more rigidly observed; 
(b) in food and clothing we are more sparing; (c) in 
silence we are more faithful, in prayer more frequent; 
(c?) the entire city can bear testimony to the different 
manner of life now followed in St. Mark's from that prev- 
alent when this convent was under Lombard jurisdic- 
tion, for every one knows it is stricter ; and (e) finally, 
tliough our members are free to leave if they wish, 
no one has gone nor does any one wish to go; but in 
Lombardy they have a penalty of excommunication 
against those who separate from them without special 
permission, and yet they can scarcely hold their best 
friars, who flock to us. 

It is evident, therefore, that the reading of the 
Brief has caused great disturbance among our breth- 
ren, w^ho have unanimously resolved to protest to your 
Holiness that they are determined to be faithful to 
the promises which they made to God, and that 
they not only desire no relaxation, but rather wish 



36 WAS SAVONAROLA EXCOMMUNICATED? 

that they might be more strictly bound to the Divine 
service. 

14th. We feel certain that your Holiness does noo 
intend to place over these your sheep unsuitable 
shepherds, for your Holiness will know that as the 
Lombard friars have so often troubled our peace, such 
a reunion could not but produce evils, could not but be 
disagreeable to our brethren, to whom no benefit would 
come, but rather scandal and further disturbance. 
Experience proves this, for when they were united, 
Lombards and Tuscans disagreed. Hence, with good 
reason, our Constitutions have divided them into two 
provinces, and therefore your Holiness will not, with- 
out a just motive, weld them together.-^ 

15th. As your Holiness declares that you have effected 
this union lest the friars, being left free, would follow 
my errors, and for that reason you have also ordered 
three of our brethren to set out for Bqlogna (the 
journey to be finished in nine days), and as it is clear 
that I have not erred as my adversaries have arrogantly 
claimed, we presume that we can confidently say that 
it is not your Holiness's intention to insist on these 
things, for ^'the cause ceasing, the effect also ceases.'^ 

Thus, Holy Father, it is a truth that everything told 
to your Holiness is false, all pure inventions of evil 
men who, wishing for my death, seek cunningly to 
make me leave this city, not that I may go and throw 

1 For a full and satisfactory discussion of the principles 
involved in this and the preceding number of Savonarola's let- 
ter, the reader is referred to the learned Concina, who bears 
out the truth of the argument made by the Friar. {Disciplina 
Apostolico-Monastica, Pars Prima, Diss, v., cc, 10-13, pp. 166-201.) 



FACTS, BRIEFS, AND LETTERS. 87 

myself at your Holiness's feet, because tli'ey know how 
easy it would be for me to justify myself wholly before 
your Holiness, but so as to assassinate me during the 
journey and to gratify their ambition. Your Holiness 
will not disdain, therefore, to listen favorably to my 
defence and to qualify my conduct as prudent rather 
than disobedient. I defer, delay, awaiting your benign 
reply and asking your Holiness to free us from these 
difficulties. Such is the teaching transmitted by your 
predecessors, and by the holy doctors, canonists, and 
theologians, whose testimonies, especially in the chapter 
Scribentes, I would quote here, if they were not already 
familiar to your Holiness's eminent Auditor, D. Pelino 
of Ferrara. As for the truth of all my affirmations, it 
will not be difficult for me to prove it as soon as the 
need arises. Let your Holiness send here a special 
representative, a just man and one above suspicion, and 
he will be promptly and fully informed by the whole 
city. As for myself, I am ready to amend in all things 
and in all places, and to retract publicly all my errors. 
If your Holiness will deign to point out what I am to 
retract in my writings and words, I shall hasten to 
obey ; for now and always, as I have frequently written 
and said, I submit my person, my words, and my writ- 
ings to the correction of the Holy E-oman Church and 
of your Holiness, to whom I commend myself and my 
brethren. Prostrate at your feet, 

Your Holiness's son and servant. 

In consequence of the papal letter, Savonarola 
was declared suspended from preaching, while he 
awaited the determination of his case by the Vicar 
General of the Lombard Congregation. The 



38 WAS SAVONAROLA EXCOMMUNICATED? 

reader is left to judge how far the surmise is 
correct that a religious pretext was used for pick- 
ing a political quarrel, for striking a blow at the 
Florentine Republic. " It was the Pope's desire 
to reunite the said Congregation of Tuscany (St. 
Mark's) with the old and general Congregation of 
Lombardy, in order to remove the Friar from the 
City of Florence and to annul the Congregation of 
his followers and adherents ; and all this had been 
brought about by the adversaries of the present 
government, and more especially by those who 
hoped that the city would turn in favor of the 
League and the Medici." These significant words 
are quoted from the fair-minded Nardi^ a contem- 
porary Florentine, whose history was written in an 
impartial spirit. Beyond doubt, had the plan been 
consummated, Savonarola could have been dismissed 
from Florence and from Tuscany by the ordinary 
process of an assignation to a Lombard convent. 

Complementary to the papal Brief addressed to 
St. Mark's, we append a translation of the Brief 
forwarded to Blessed Sebastian Maggi, the Vicar 
General of the Lombard Congregation : — 

Alexander the Sixth, Poi^e, to his beloved son, Brother 
Sebastian Maggi, of the Order of Preachers, Vicar 
General of the Coyigregation of Lombardy : 

Beloved Son, — Health and Apostolic blessing ! 
Since many and various accounts have been brought to 



FACTS, BRIEFS, AND LETTERS. 39 

us, reports that are daily renewed, concerning the novel 
doctrines and scandalous preaching of Brother Jerome 
Savonarola of Ferrara, a member of your Order, and now 
resident at Florence, we have been deeply moved and dis- 
turbed in mind; and considering that such things, alto- 
gether foreign to our religion and to human reason, 
require a serious and exact examination, lest such inno- 
vations as he has introduced both in speech and in his 
writings, breed scandal to the Christian people, and en- 
danger their salvation, as well as his own, and wishing, 
according to our pastoral office, to make wholesome pro- 
vision in this emergency, we admonished him, by 
letter formerly sent, that he should come to us, so that 
by word of mouth we might learn from him the cause 
and truth of those things which he had set before his 
people in preaching and writing. 

But he refused to come, and therefore it is presumed 
that he walks not according to the law of God, which 
commands obedience and humility.-*^ For this reason, 
and that such an error may not pass unchecked, through 
connivance and negligence, especially in our day, and 
having special confidence in your sincerity and virtue, 
we commission you by this letter, and command j^ou, 
that immediately on its receipt, by our Apostolic 
authority, in virtue of holy obedience, and under 
penalty of excommunication latce sententice, you will 
summon the said Jerome, warning him and requiring 
him to appear personally before you within a given 

1 Though this statement is in contradiction to the facts (see 
note, page 16) the reader need not ascribe the want of truth to 
Alexander. It is probable that he was not familiar with the 
details of the Briefs drawn by secretaries, and sometimes in- 
spired by enemies of the Friar. 



40 WAS SAVONAROLA EXCOMMUNICATED? 

time, which you will determine, and with all sincerity 
and truth to give you a complete explanation of his 
sermons and published works. 

We grant to you full authority and power to insti- 
tute a process, to judge and decide this case, and the 
faculty, as justice and right may require, and accord- 
ing to your Order's law and rule, to determine what 
shall be done, so that you may punish him, or you may 
refer the matter to the Apostolic See. 

We have also written another Brief to the same 
Jerome and to the Convent of St. Mark, Florence, of 
which we enclose to you a copy, so that you may have 
full knowledge of its tenor ; and for greater caution 
and certaint}'-, we transmit to you a second draft, which 
you can transfer to the said Jerome and his community. 
Thus, through you, we shall have more satisfactory in- 
formation as to his answer and obedience, for, accord- 
ing to the terms of the Brief mentioned, we have 
united the monasteries of St. Mark and St. Dominic 
of your Order to your Congregation of Lombardy, so 
that you can in future accept them and exercise care 
over them. Endeavor, therefore, so to conduct your- 
self in this affair that we may have the satisfaction of 
knowing that the case of the aforesaid Brother Jerome, 
which is so full of novelty and scandal, has been com- 
mitted to a man of true religion who fears God.-^ 

Given, etc., September 9, 1495. 

1 The original Latin text is given in Luotto : Appendix. He 
was the first to publish this Brief. It is a matter of regret that 
no letters of the B. Sebastian Maggi are available; we can 
judge, therefore, only from his well known respect and even 
veneration for Savonarola, and from the fact that the latter 
resumed his office and soon received proof of the pontifical 



FACTS, BRliFS, AND LETTERS. 4l 

During this trying period, Savonarola behaved 
prudently; he keenly felt the sore dilemma in 
which he had been placed, — that of a good man 
put in the wrong, by the abused instrumentality of 
religion, through calumny and persecution; but 
his spirit was praiseworthy. We may judge it 
from a letter written on the day following his com- 
munication to the Pope. It was addressed to an 
unknown Dominican in Rome, probably Father 
Niccolo, who lived with the Cardinal Protector of 
the Order.^ It was dated September 15. We give 
the full text : ^ — 

Eeverend Father in Christ, — Health and peace 
in Christ Jesus ! 

All who wish to live piously in Christ Jesus must 
suffer persecution. If, therefore, I would offer fleshpots 

favor, in the Prato affair (see opening paragraph, page 50), 
that Sebastian's decision was favorable to his former subject, 
and that Savonarola remained in Florence by his authority. 
St. Mark's chronicle throws no light on this phase of our case, 
nor do the archives of the Dominican Convent, Bologna, fur- 
nish any help. Certain words of the Friar in the 19th sermon 
on Amos (Lent, 1496) confirm our opinion that B. Sebastian's 
judgment was in support of Savonarola; and we may infer 
that the holy Yicar of Lombardy rendered the Prior of St. Mark 
notable service at Rome. Gherardi (141-143) gives letters from 
Becchi which also suggest a favorable conclusion to the work 
of B. Sebastian, This is a notable feature, the value of which 
we desire the reader to recognize. The fact that Savonarola 
had expressed his doubt as to the fairness of placing his case in 
Sebastian's hands only emphasizes the issue as arranged and 
effected by the latter. 

1 Marchese : Documenti, p. 152. 

2 The original Latin may be found in Perrens, pp. 356-359. 



42 WAS SAVONAROLA EXCOMMUNICATED? 

no one would molest me, but because I give the bread 
that does not fail, striving each day to free the needy 
from the hands of the wicked, all curse me. I have 
heard that certain pharisees have gone and entered 
into a scheme with Herodians (that is, some religious 
and Florentine citizens, who cannot bear the name of 
peace), and plotting against me, have suggested to the 
Pope many falsehoods, provoking him against me. 
Urged by them His Holiness has sent to us a Brief 
which has greatly disturbed the entire community, and 
which, in almost all respects, contains many evident 
untruths. 

I believe that if His Holiness were aware of these 
facts, he would annul the Brief and punish the perpe- 
trators of fraud. Since it is not only public, but noto- 
rious here in Florence that I have neither said nor done 
the things of which I am accused, will not the people 
say, when they learn the contents of this Brief, that 
Rome persecutes the innocent and just ? And this 
certainly will be a great disgrace to those prelates and 
to the Roman people.^ 

We have written to His Holiness, and I enclose to 
your Paternity a copy of the letter, earnestly entreating 
you to speak to the most Eeverend Protector of the 
Order, that he will plead our cause with the Sovereign 
Pontiff, and that the just may not be oppressed. I 
could mention certain religious and laymen who are at 
the bottom of this trouble, and I marvel how they can 
dare so treat me, after the great benefits I have con- 
ferred on their country. Yet not I, but the grace of 

1 Savonarola invariably ascribes his troubles, not to the 
Pope, but to others who deceived His Holiness. 



FACTS, BRIEFS, AND LETTERS. 43 

God in me ! And further, these men should remember 
that I could put their heads in danger, and their fam- 
ilies if I wished, since I know well that they are 
striking at the ^Republic. 

But I wish to render them good for evil, as the 
Gospel commands, and to pray for them. I fear, how- 
ever, that the unexpected may happen to them, and 
that they will fall into the pit which they have dug 
for others, because among the people there are strange 
rumors concerning them. I write these things so that 
it may be made known to them that there is nothing 
hidden which will not be revealed. While these accom- 
plices were discussing their plots, they were secretly 
watched by others who have reported the proceedings 
through the city. They even spoke about your Pater- 
nity in a manner which has caused us no little surprise, 
but I count on our old friendship, and so I resolved 
to let 3^ou know, that you might take steps to remedy 
the evil. 

I also send my answer, which is exhaustive, to D 
Felino, so that he may know how unjust is the proceed- 
ing against us. I ask your Paternity to join him in 
defence of our innocence. But if this avails not, I am 
ready, for the sake of the Lord Jesus, to bear all that 
may happen ; for in patience I await His tribunal. I 
know, T am certain, that they have attacked us without 
cause, yea, that they stone me because of good works. 
But I fear them not, nor, bj" the grace of God, do I 
fear their sword, for it is sufficient for me that a good 
conscience and the grace of God sustain me before the 
Lord. 

But the time will come when God will reveal the 



44 WAS SAVONAROLA EXCOMMUNICATEDi 

hidden things of darkness, and then each one will have 
his due. Were I now alone concerned, I would laugh 
at the plots against me, nor would I attempt any 
defence, because, as Pope Gelasius wrote, ^^ Whoever 
receives a just penalty, let him put away his wrong 
and error, and it will be blotted out ; but if it be 
unjust he ought to disregard it, insomuch as, before 
God and the Church, an unjust decree binds no one. 
And, therefore, from such a sentence one ought not 
to desire absolution, seeing that he is in no manner 
bound.'' And St. Augustine : ^'What matters it if 
evil conscience does not erase our name from the book 
of life?" But I know the root of all these plots. I 
know that they are devised by wicked men, in league 
with certain Italian rulers, who seek to usurp a tyran- 
nical rule ; and such men desire to kill me, considering 
me an impediment to their plans. Thus at almost 
every corner snares are set that my removal from the 
city may be effected. Hence it is that I may not 
leave the convent without a guard. 

As yet the reform of the city is incomplete; so like- 
wise is that of our Congregation, and I feel certain, as 
all admit and as prudent and good men advise, that my 
departure at this time would mean the overthrow of the 
Government and the destruction of our convent. In 
this view, they cannot see how I can conscientiously leave 
the city. Certainly it seems to me that if His Holi- 
ness realized the situation he would not order me to go. 

Since, therefore, the intention of a superior must be 
regarded, rather than his words, and since all I have 
written to you is true, I ask your opinion as to what I 
should do, before God. I entreat your Paternity to show 



FACTS, BRIEFS, AND LETTERS. 45 

that you are not allied with those who have planned 
against us; to defend the innocent before the most 
Reverend Protector of the Order, lest many scandals 
arise in this city, from which bloodshed might also 
follow. 

Nevertheless, if I cannot otherwise save my con- 
science than hy obeying the Brief, certainly I will 
obey, though the ruin of the whole world should be 
the result ; for I do not wish to sin in this matter in 
any manner, even venially. But in this affair I have 
considered that it is well, as the doctors teach, to 
wait. 

The Grace of our Lord Jesus Christ be with you.^ 

News of the impending change in the juris- 
diction of St. Mark's was soon spread through 
Florence. On the 17th of the same month, Septem- 
ber, the Signory addressed a beautiful letter to the 
Pope, highly extolling the merits of the Friar and 
the generous benefits he had conferred on the 
city, for the welfare of religion. They besought 
Alexander not to press the matter, to leave St. 
Mark's and St. Dominic's, Fiesole, independent, 
and not to withdraw from Florence the blessing of 
Savonarola's presence and work, for his very name 
was in benediction with the people.^ 

In the meantime his hope was gratified by a 
cheering word from members of the Order in 
Rome, that the papal Brief commanding and de- 

1 What answer Savonarola received, we know not. There is 
no letter to him preserved that would apply, 

2 Villari, ii., Appendix, p. li. 



46 WAS SAVONAROLA EXCOMMUNICATED? 

creeing the reunion with Lombardy would be 
revoked. On October 26, he told the ambassador 
of Ferrara that from day to day he expected a new 
Brief, and that his friends in Rome had written 
to him that all would be well, as he had been 
vindicated and justified in the eyes of the Holy 
Father.^ But his expectations were not as yet to 
be realized. On the contrary, he subsequently 
received a third Brief, dated October 16. 

The full text of the Pope's third letter is as 
follows ; 2 — 

Beloved Son, — Health and Apostolic blessing ! 

Although we have more fully explained to you, by 
another Brief, our great displeasure because of the dis- 
turbances among the Florentine people especially arising 
from your preaching, inasmuch as you, instead of con- 
fining yourself to the work of extirpating vice and cul- 
tivating virtue, have devoted your sermons to predic- 
tions of future events, affirming that you had, as a 
special light from God, the inspiration of the Holy 
Ghost ; and because such things frequently lead simple 
men from the way of salvation and of obedience to the 
Holy Roman Church (on account of which you should 
have striven in your preaching for peace and union, 
and not for the announcement of your divinations 
which the people call prophecies; you should have con- 
sidered that the present condition of affairs is strongly 

1 Cappelli, pp. 68, 69. 

2 The Latin text with correct date and amendments is given 
by Gherardi, p. 390. Quetif (p. 134) also prints the letter, but 
with erroneous date. 



FACTS, BRIEFS, AND LETTERS. 47 

averse to such doctrine as you set forth, which of itself 
would be sufficient to raise discord where perfect peace 
had been, and how much more where dissensions and 
factions abound), — we are moved, therefore, because of 
the danger to many souls, because of our desire for the 
tranquillity of the Florentines, and that we may be 
faithful to our pastoral office, to write to you again. 

It was not without mature deliberation that we 
decided to call you to Rome, that you might clear 
yourself of the charges made against you (for if they 
were true they could not be allowed to pass with im- 
punity); but, learning from several of our venerable 
brethren. Cardinals of the Holy Koman Church, and 
from your own letter and messengers, that you were 
ready to submit yourself, in your words and works, to 
the correction of the Holy Koman Church (which is 
the duty of every good Christian and religious), we 
were greatly rejoiced, and began to persuade ourselves 
that you had preached such things, iiot from any evil 
purpose, but through a kind of simplicity and out of 
zeal for cultivating the vineyard of the Lord, although 
experience might teach us the contrary. 

Consequently, lest we should seem entirely negligent 
in matters which suffer no carelessness, we resolved to 
write to you this letter, in answer to yours. And 
therefore we command you, in virtue of holy obedience, 
to abstain altogether from preaching, whether public 
or private, so that you cannot be charged with having 
left the pulpit only to resort to private meetings. 

And this condition you will faithfully observe, till 
3^ou are able, securely, conveniently, in honor as be- 
comes a religious (and not guarded, as we understand 



48 WAS SAVONAROLA EXCOMMUNICATED? 

by soldiers), to come and confer with us, when we shall 
receive you with paternal gladness; or till we shall 
have considered more maturely what our decision for 
the future will be. It may be that we shall send some 
suitable and honorable man to confer with you. 

If you do as we hope you will, we shall then sus- 
pend the Brief which we have written concerning you, 
with all the conditions contained therein, so that you 
may enjoy peace of conscience. 

Given, etc., October 16, 1495. 

On October 26, this Brief was received in 
Florence, and Savonarola at once submitted to 
the suspension from preaching, and remained in 
the seclusion of St. Mark's, while Father Dcminic 
occupied the pulpit of the Cathedral during 
Advent. ^ 

The Prior was well aware of the political com- 
plications that rendered his position more delicate ; 
he knew that, under political cover, some of his 
enemies sought to destroy the work of spiritual 
reformation. Nevertheless a purely religious ques- 
tion was the seeming issue, , but without any 
specific charge of false doctrine that he could 
directly meet. He accepted the prohibition im- 
posed by the Pontiff and bore the ignominy of an 
accusation easily made, and with difficulty refuted, 
— a general charge of dangerous and false teaching. 

1 Luotto, 484. Father Bayonne (p. 87) says that Savona- 
rola addressed a written answer to the Pope, on receipt of the 
Brief of October 10, but Father Ferretti assures me that he 
knows of no such letter. 



FACTS, BRIEFS, AND LETTERS. 49 

But his friends were not passive. The Signory 
were unflagging in their efforts to secure permis- 
sion for him to resume his preaching. Becchi, 
their envoy in Rome, was instructed to secure this 
favor either by Brief or by a vivoe vocis (verbal) 
concession.^ The Cardinal of Naples, Protector of 
the Dominican Order, was urged in most earnest 
letters to prevail on His Holiness to grant to 
Florence, as a crowning act of gracious indulgence, 
the privilege and opportunity of again hearing 
Savonarola, who was described by the Signory as a 
man of rare virtues, of extraordinarily fruitful 
labors, and as a singular benefactor of the Re- 
public. They stigmatized the malice of his 
enemies, and deplored the deception that had 
been put upon the Sovereign Pontiff by wicked 
men slandering a true servant of God.^ 

For a long time the Pope continued inflexible. 
Though his Briefs seem based on questions of 
doctrine, the correspondence of ambassadors would 
indicate that politics were the main spring. For 
instance, the Florentine envoy wrote, on December 
28, that Alexander was irritated against the Re- 
public because Florence would not join the League, 
and that he regarded the Florentines "as if they 
had given up the Holy Sepulchre into the hands 
of the infidels. "3 

1 Gherardi, p. 132. 

2 Letters of Nov. 13 and 17, 1495, and of Jan. 28 and Feb. 5, 
1496. See Gherardi, pp. 130-133. 

* Bayonne, p. 87. 

4 



50 WAS SAVONAROLA EXCOMMUISIICATED? 



U96. 

With the opening of the New Year, 1496, a 
remarkable occurrence took place. The Domini- 
can Convent of Prato, which had been sadly in 
need of reform, was placed by Alexander's author- 
ity, under the jurisdiction of Savonarola as Vicar 
of St. Mark's Congregation.^ This pontifical ac- 
tion was not only an expression of high regard 
and confidence, but by recognizing Savonarola as 
Vicar, practically annulled the preceding Brief, 
which had discontinued the independent Congre- 
gation of Tuscany.2 Thus the condition of ad- 
ministration and jurisdiction prevailing before 
Alexander had summoned Savonarola to Rome 
was restored. 

It was probably at tliis time that, through 
Father Louis of Ferrara, Procurator General of 
the Order, the offer of a Cardinal's hat was made 
to the Friar, if he would change his method of 
preaching.2 His answer is well known. Hearing 

1 For all the documents, see Gherardi, pp. 69-84. 

2 The pontifical letter of Oct. 16, 1495 had already suspended 
this Brief of incorporation, as Savonarola had complied with 
the conditions. The Brief of Nov. 7, 1496, not only does not 
regard St. Mark's as then attached to Lombardy, but names, in 
detail, the houses of that jurisdiction which, with St. Mark's and 
otlier communities, were to form a new province. From this 
Ave rightly infer that the Pontiff had quashed his order of Sept. 
8, 1495, and that Savonarola's power as Vicar was recognized 
on the occasion of the Prato reform. 

' Burlamacchi, p. 551. 



FACTS, BRIEFS, AND LETTERS. 51 

it, Alexander remarked : " That man is perhaps 
a great servant of God. Speak no more to me 
about him, either good or ill." ^ 

Among the brethren selected to renew the com- 
munity at Prato was Father Antony d'OUandia, 
who, as prior, at once requested that a preacher 
be sent to him. Savonarola answered that if the 
Sovereign Pontiff permitted him to speak, he would 
send them Father Dominic, who had been held in 
reserve for Florence, because of his own enforced 
silence. And that their hopes might be realized 
he besought special prayers.^ 

We emphasize this fact, illustrating, as it does, 
Savonarola's submission and obedience. On Feb- 
ruary 11, the Signory unanimously decreed that 
"the Venerable Prior, Friar Jerome Savonarola 
should resume his preaching during Lent, or 
before, in the Cathedral, or in any other church of 
the City." 3 Savonarola refused, until he should 

1 Bayonne, p. 90. 

2 Gherardi (p. 85) gives this letter, in Latin, dated the Feast 
of the Purification. In it Savonarola tells Father Antony that 
the special prayers of the Community of St. Mark's, begging for 
the desired relief, will include the singing of the Alma Redemp- 
toris Mater, each morning ; of the Ave Regina and the Recordare 
Virgo Mater, each evening; and the recitation of the Seven 
Penitential Psalms, after Complin. He directs that the Com- 
munity of Prato shall offer the same devotions, adding: "I 
believe that if we pray fervently we shall obtain this favor 
from God, and that there will be great fruit for souls." 

The piety of the Friar, and his marked veneration for our 
Lady are here beautifully evidenced. 

3 Gherardi, p. 133, 



52 WAS SAVONAROLA EXCOMMUNICATED? 

receive the Pope's permission. The Signory had 
expected this difficulty, and fortunately were able 
to meet it in a satisfactory way. Their persistent 
efforts had finally prevailed. The Cardinals of 
Naples and Perugia had persuaded the Pope to 
relent in his opposition to the Friar, and Alexander 
granted a verbal permission for Savonarola to re- 
sume his preaching.! 

1 Nardi, L. ii., p. 56 ; Andrea Bernardi, also a contemporary, 
in his " Cronica Forlivese " quoted by the Quarto Centenario, 
which discusses this point very clearly, pp. 140, 141 ; Marchess : 
" San Marco," p. 118, and " Documenti," p. 151 ; Villari, ii. 47 j 
Bayonne, p. 88 ; Del Lungo, Letter v., p. 9 ; Gherardi, pp. 129- 
143, gives a series of Becchi's letters, though none are abso- 
lutely satisfactory ; Luotto, pp. 487-497, who is conclusive and 
convincing. Against these competent authorities, men of scru- 
pulously careful investigation. Pastor, who made no original 
study of the Friar, sets the names of Cipolla, Cosci, and Perrens. 
Let us judge their value. Cipolla's work, " Le Signorie Italiane 
dal 1300 al 1530" (Milano, 1881), as its name indicates, does not 
deal particularly Avith Savonarola. In passing, Cipolla touches 
the career of the Friar, and (p. 735) states that he resumed his 
preaching without the consent of the Pope. This opinion, he 
has, however, revised. I am informed by Father Ferretti that 
a change in Cipolla's work, on this point, will follow, in a later 
edition, the author's conviction that Luotto, to whose arguments 
and testimonies he has yielded, was right. 

As to Cosci's writings (embodied in the Archivio Storico 
Italiano, tom. iv., D. V. e vi., del 1879, a pagine 282 e 429), it is 
sufficient to remark that, while dissenting from the consensus of 
historians in favor of the permission, he offers no convincing 
argument, cites no determining authority in support of his own" 
statement; rather he expresses himself as disposed to admit 
that the faculty was granted by the Pope. In other words, 
Cosci gives no authority to Pastor. Perrens, in his "Life of 
Savonarola" (p. 158), seems to allow that the Friar had the papal 
license to resume his preaching, but he does not discuss the 



FACTS, BRIEFS, AND LETTERS. 53 

On February 16, he announced that, having 
received the pontifical authorization, he would 

question. Pastor refers to him as against it, in his " History of 
Florence," ii- 205. I have consulted the passage. The French- 
man is clear in his statement, but it is notable that he leans 
chiefly on Cosci, a broken reed, as we have seen. Moreover, 
Perrens's bias is apparent, and as he fails to support his positive 
dictum by any contemporary evidence, and as he wrote, moreover, 
in ignorance of the latest testimonies brought to light, prudent 
and fair-minded readers will not be influenced by his peremp- 
tory declaration, against the weight of authority cited in favor 
of the Friar, as well as against the Friar's own reputation for 
sincerity and truth. 

Our readers who consider these facts and references will 
recognize that neither Cosci nor Perrens nor both of them can 
give Pastor any authority. They will also rightly estimate the 
value of Pastor's sneering conclusion that the religious, who 
found so many excuses for evading the commands of his 
supreme spiritual superior, was prompt to comply with the 
commands of a temporal authority in regard to ecclesiastical 
matters. (" History of the Popes," Eng. trans, vi. 11 ; and hjs 
"Zur Beurtheilung Savonarolas," p. 65.) In both works he 
quotes Cosci and Cipolla, and in the latter, Perrens. Had he 
availed of Luotto's study which he vainly attempted to answer, 
he should at least, have modified his reference to Cosci. On 
the German historian's added charge " that the Friar never ven- 
tured to maintain that any such permission had been granted " 
(History of the Popes, vi. 10), we remark: The letter (see Del 
Lungo) of Somenzi to the Duke of Milan, states the direct con- 
trary; and unless Savonarola is to be accused of utter insin- 
cerity and falsehood we must take his positive word that he had 
received permission, with his former declaration that he would 
not preach unless the Pope consented. Nor has Pastor a right 
to demand any formal announcement to this effect in his ser- 
mons. To have awaited a gathering of the people in the 
church, and then to have informed them, was not only not 
necessary, for in talkative Florence news soon spread, and the 
throng that greeted the Friar in the Duomo was proof sufiicient 
that they had heard the tidings of his restoration, but besides, 



54 WAS SAVONAROLA EXCOMMUNICATED? 

accede to the Signory's request. His Lenten 
sermons were extremely vigorous. The Pope 
was incensed, and freely expressed his indignation 
to Becclii, the Florentine envoy, because the 
Republic, supported by the Friar, would not join 
the League against the Frencli ; and he was even 
more vehement in an interview with Bishop Pan- 
dolfini, who had gone to Rome, as a special ambas- 
sador of the Florentines, to placate Alexander.^' 

Savonarola's energetic denunciations of the vices 
of Italian prelates and tyrants were skilfully used 
by the Arrahhiati and the Medici to stir up the 
neighboring princes against him. The scheming 
politicians were joined by the Tepidi and the 

he neither coiihl nor wouhl have taken such a step, for till the 
people knew it was lawful for him to preach it was not lawful 
for them to hear. However, had Pastor not been content, 
before passing such a rigorous sentence, with second-hand author- 
ities, had he consulted the Friar's sermons, he would have 
found positive evidence against himself, and positive evidence 
that the Friar did make public the fact that his preaching was 
licit. In the first discourse for that Lent, Savonarola refers to 
the mercy of God in his return to the pulpit, obtained through 
the prayers of the devout. And in the thirty-fifth of the series 
he is even more explicit. 

Moreover, we find that shortly after Lent, he was formally 
delegated by the Master General, to confer the veil on certain 
nuns. In this document the Master General addresses him not 
only as Vicar General of St. Mark's Congregation, but further 
he employs the unusual and marked title of the "Venerable 
Father Jerome." See Gherardi, pp. 68, C9, for letter. Had 
Savonarola's Lenten discourses been delivered in defiance of the 
Pope, the head of the Dominican Order would not have so acted 
or written. But enough for our present purpose ! 

1 Marchese ; Documenti, pp. 149-151 ; Villari, ii. 91. 



FACTS, BRIEFS, AND LETTERS. 55 

Compagnacci^ who with exquisite irony and cyni- 
cism constituted themselves the champions of 
insulted (?) religion, and poured into the Roman 
Court a torrent of accusations against the fearless 
Friar. " Of all the infamous deeds which are 
told of the closing years of the fifteenth century, 
there is not one more characteristic nor worse 
than this, in which infamous calumny, fraud, im- 
piety, contempt for everjrthing sacred, and, above 
all, for the Vicar, of Christ and of His Church, 
seem triumphant." ^ 

Towards the end of Lent, the Pope ordered two 
Cardinals and two Bishops, with the General of 
the Dominicans and several masters in theology, 
to institute a judicial process against the Prior. 
He convoked a meeting of these ecclesiastics in 
his own palace on April 3. He declared to them 
that he was determined to punish Savonarola 
as superstitious^ disobedient to the Holy See, sehis- 
matical, and heretical.^ Through the entreaties of 
the Florentine ambassador the Bishop of Capaccio 
obtained a respite, and shortly afterwards the 
Pope expressed himself as satisfied with the case 
of Savonarola, because of the answers from the 
Signory, who had assured him of the Friar's good 

1 Luotto, p. 527. 

2 Bayonne, p. 89 ; Gherardi, 142 ; Perrens, p. 184 ; and never- 
theless, as Becchi, the Florentine envoy, informed his Govern- 
ment, the chief charge against Savonarola was that he was the 
cause of all the miseries of Pier o de' Medici. His letter (Italian) is 
published by Perrens, pp. 301, 362, 



56 WAS SAVONAROLA EXCOMMUNICATED? 

dispositions. So Becchi wrote to " The Ten " on 
April 4.^ 

But by plots and slanders, which in that age 
disputed with poison and dagger a place of emi- 
nence in Italian politics, the campaign against 
Savonarola was continued during the summer. 
Contemporary political events, the sermons of 
the Friar, and those of his rivals would have to 
be presented in detail to bring this fact out vividly ; 
suffice it to say that zeal for truth, for the welfare 
of Florence, and for the honor of the Church shine 
conspicuous in the life and words of the Prior of 
St. Mark's, and in noble contrast to the deportment 
and utterances of those opponents who skilfully 
wove a web for his ruin.^ Even in his own 
Order he was not spared sharp comment and 
active hostility. During the early autumn the 
Pope had occasion to speak of Savonarola to a 
certain Father Francis Mei, afterwards Procuratoi 
General of the Dominican Order, who had suc- 
ceeded Father Louis of Ferrara as visitor to some 
of the Tuscan convents in which grave disorders 
were prevalent. Father Mei had conceived a dis- 
like for Savonarola, because the latter had revealed 
to him some secret fault, saying, " You lean upon 
a reed that will yet pierce your hand. One day 

1 Glierardi, pp. 142-144; Bayonne, p. 89. 

2 Luotto, p. 527, note. In chapter 32, this author draws a 
striking picture of the unhappy condition resulting from the 
plots of Savonarola's enemies. 



FACTS, BRIEFS, AND LETTERS. 57 

you will go to Rome, and there you will fight 
against me." 

He fulfilled the prophecy, for it was he who 
persuaded the Pope that the only way to over- 
come all resistance on the part of the Florentines 
would be to institute a new Congregation or 
Prpvince, in which would be fused all the con- 
vents belonging to the Tuscan Congregation which 
included St. Mark's. By this means Savonarola, 
having been stripped of his dignity of Vicar 
General, would, at the close of his term of office 
as Prior of St. Mark's, be reduced to the rank of 
a simple religious. As such he could be sent 
from Florence by the Superior of the new Con- 
gregation, and then the city could be easily 
diverted from the French alliance.^ This advice 
decided the Pope's action. The extraordinary, 
entirely unexpected, and hitherto unthought-of 
change was decreed by Alexander, who on 
November 7, signed the following Brief i^ — 

Beloved Sons, — Health and Apostolic blessing ! 
Being anxious for the reformation and increase of 
your holy Order, as is our duty, and as is most pleasing 

1 Bayonne, pp. 90, 91. 

2 Bullarium, iv., 124, 125. The Brief was addressed to the 
priors and communities of the sixteen convents which were 
to compose the new province : The Minerva and St. Sabina's, 
Kome; St. Mary ad Gradus, Viterbo; St. Mary of tlie Oak, near 
Viterbo ; The Holy Spirit, Siena ; St. Catherine, Pisa ; St. Domi- 
nic, San Gemignano ; St. Dominic, Pistoia ; St. Dominic, Prato ; 
St. Remain, Lucca ; St. Agnes, Montepulciano ; St. Dominic 
Perugia; St. Dominic, Corbara; St. Mary of the Rock; St. 
Dominic, Fiesole ; and St. Mark, Florence. 



58 WAS SAVONAROLA EXCOMMUNICATED f 

to the great Creator, and advantageous to the piety of 
the devout faithful, we cheerfully undertake whatever 
may provide, usefully and profitably, under God, for 
the laudable preservation of rites, customs, and religious 
observance in all your houses, and for their more 
vigorous growth and prosperity. 

Moved by this desire, and hoping that by forming a 
new Congregation out of the houses withdrawn from 
the Lombard Province, with those of . . . ^ to be known 
as the Tusco-E,oman Province, and to be under its own 
Vicar, we have so arranged, trusting that from this 
fusion there will come great increase of piety and 
observance, to the advantage of these communities. 
The nearness to one another of these convents will 
enable the Vicar more easily to make his visitations, 
and the brethren, with less difficulty, to confer with 
him. 

Of our own prompting, therefore, and not at the 
instance of an}'- petition, of our own kindness and 
knowledge, we separate these convents from the Con- 
gregation of Lombardy and from the jurisdiction of its 
Vicar, nor by this do we wish that any loss or injury 
should accrue to these houses. 

And by our Apostolic authority we also decree, for 
now and for all future time, that the said houses, as 
well as the others named, from the Roman and Tuscan 
provinces, are united in one Congregation of regular 
observance, to be known as the Tusco-Koman, immedi- 
ately subject to a Vicar and the Master General of your 

1 See preceding foot-note. The houses that had been under 
Lombard jurisdiction were those of St. Sabina, St. Mary of the 
Oak, Pisa, Siena, San Gemignano. 



FACTS, BRIEFS, AND LETTERS. 59 

Order. For this first time and for a period of two years, 
the Yicar shall be appointed by our venerable Brother, 
Oliver Caraffa, Bishop of Sabina, Cardinal of Naples, 
after consultation with our beloved son, your Master 
General. On the expiration of this term said Vicar 
will be considered absolved from office, at which time 
an election will be held according to the manner pre- 
scribed in your Constitutions for the election of a 
Provincial. . . } 

Moreover, we order and strictly command, in virtue 
of holy obedience, all the brethren belonging in any way 
to these houses to return at once, nor can any one 
leave this Tusco-Boman Congregation without the 
special permission of the Vicar. . . . ^ 

We wish, moreover, and in virtue of holy obedience 
by this present letter we strictly command, under 
penalty of excommunication latm sent entice, each and 
every one, no matter of what condition state, dignity, 
or grade, forbidding all concerned either to presume 
or dare, directly or indirectly, of themselves or by 
others, in any manner whatsoever, under any color or 
pretext, to contradict or impede this our letter. And 
should aught such be attempted, either knowingly or in 
ignorance, we here and now pronounce it null and 
void. 

Thus the work of reform committed to the Con- 
gregation of St. Mark's, was, as the chronicler of 

1 Here follow certain instructions as to elections and 
vacancies. 

^ Here follows an enumeration of privileges to the newly 
formed Congregation. 



60 WAS SAVONAROLA EXCOMMUNICATED? 

the Convent of Pisa wrote, "smothered in its 
cradle;"^ while the community of St. Mark's, 
numbering almost three hundred (many of them 
young), chiefly recruited from the noblest families 
of Tuscany, and leading a life of strictest observ- 
ance, were ordered to fraternize with men whom 
the chronicle of the Convent of Siena designates 
as "vagabond friars who were the refuse of the 
Order, utterly unworthy,^ and who were to be 
gathered in from various parts of the country," ^ to 
form a part of the new province. 

Father Mei well knew that neither Savona- 
rola nor his religious could justly approve such 
an arrangement, because perfect observance (for 
which they had suffered and had detached them- 
selves from the Lombard Congregation) would 
have been impracticable, on account of the unruly 
elements thus brought together in the proposed 
fusion. This plotting religious politician argued, 
therefore, that Savonarola would thus become 
responsible for the expected resistance of his 
community, thereby arousing the Pope's anger, 
and, as disobedient, incm:ring the severe pontifical 
penalties. And so it happened that Savonarola 
was betrayed by one of his own, and after his 
death, to certain persons who complained of the 
cruel treatment inflicted on him, Alexander re- 

1 Luotto, p. 611. 

2 Mirandola, ii. 4, who refers to their houses as dens of 
robbers. 

2 Bayonne, p. 93. 



FACTS, BRIEFS, AND LETTERS. 61 

plied, in the words of Pilate : "It was your nation 
and your high-priests who delivered him into my 
hands." 1 

On December 12, the new Vicar General, Father 
James of Sicily, was appointed, and to him Savona- 
rola at once rendered obedience,^ though he re- 
tained, as by right, his office of Prior of St. Mark's 
Convent (which was distinct from that of Vicar 
of St. Mark's Congregation), in which he had not 
been disturbed. 

U97. 

In March, 149T, Bracci, the special Florentine 
envoy who had been sent to Rome to negotiate the 
affair of the League against the French, reported 
an interview with the Pope, during which the 
latter promised the restoration of Pisa to the 
Republic, "if the Florentines would show them- 
selves good Italians by renouncing the French 
alliance, and by ceasing to confide in the parable- 
making Friar." Alexander also complained that 
the Signory permitted Savonarola to revile him ; ^ 

1 Bayoune, p. 95. 

2 Luotto, p. 514; Gherardi, p. 146; Burlamacchi, 580, who 
says that Father James, himself a man of sanctity, entertained 
a marked veneration for Savonarola. 

^ So the plotters had falsely declared to the Pope. It was 
also sought to excite irritation against the Friar in Florence, 
through the Florentine merchants in Rome who wrote appeal- 
ingly to the Signory of the danger to their interests, by threat- 
ened reprisals on the part of the angry Pontiff, because of the 



62 WAS SAVONAROLA EXCOMMUNICATED^ 

and added, " If the Friar refuses to obey the Brief 
commanding him to join the Tusco-Roman Con- 
gregation, I shall compel him by censures, and 
even by excommunication." ^ 

The Florentines answered, through the proper 
office, that they were good Italians ; recounted the 
great services of the Friar ; denied that he had 
insulted His Holiness or mentioned any one by 
name in his sermons, and branded tliose who spoke 
against him as slanderers and opponents of the 
moral reform which Savonarola had wrought.^ The 
Arrabhiati, the Compagnacei^ all the enemies of 
good government and of public decency, rejoiced 
to see the Friar under the pontifical displeasure, 
and about to be " crushed," as he himself expressed 
it, "between the keys of Peter." ^ 

The political hatred and the moral malignity of 
these unworthy men received help from a quarter 

Republic's defence of Savonarola. See Gherardi (pp. 205, 206) 
for their letter (Italian) in full. 

1 We suggest that this declaration of the Pope indicates that 
he had not previously intended to excommunicate Savonarola, 
despite the terms of the Brief of May 13, 1497, which may have 
been surreptitiously inserted. The discrepancies and contra- 
dictions apparent in the various pontifical letters and the fact 
that forgeries had occurred at this time, perpetrated by un- 
worthy secretaries, arouse the suspicion that the over-taxed 
Pope was not familiar with the contents of all the documents 
regarding the Prior of St. Mark's. 

2 Gherardi (pp. 148-160) gives the correspondence, including 
letters from Becchi, as well as instructions from the Florentine 
Department of State. 

2 Bayonne, p. 99. 



FACTS, BRIEFS,. AND LETTERS. 63 

not usually found in alliance with such forces. 
During Lent two Augustinian preachers used the 
pulpit as a political platform from which they 
reviled Savonarola. One spoke in Florence, the 
other in Rome. The latter was the well-known 
Mariano of Gennezzano, who had been condemned 
for his participation in Medicean plots, and dared 
not return to Florence, but who nursed in Rome, 
with the exiled and dissolute Piero, the chagrin of 
his defeat by Savonarola, till it became a furious 
passion of vindictiveness. Even in the Pope's 
presence he outraged the proprieties of the pulpit 
by demanding of the Holy Father that he should 
" cut off this monster from the Church." ^ 

That Savonarola expected the fulmination of 
a censure, as the result of the political plots of 
his enemies and of the enemies of the Republic, 
who were unflagging in repeating their calumnies 
to the Pope, we can judge, in a special manner, 
from his own Avords. " Many declare," he said, 
"that the excommunication will come. Do you 
not know that they who seek usually find ? Last 
year they did not succeed, but now I pray God 
that it may soon come. I fear it not, for I have 
done no wrong. Let it be borne in on the point 
of a spear; open the gates for it. Then I shall 

1 Nardi, 1. ii., p. 58; Quetif, p. 224; Marchese : Scritti Vari, i. 
225. Gentle and religious language, assuredly! It is not 
strange that the Pope did not approve such insolence, or that 
the Cardinals who were present expressed their marked dis- 
pleasure. 



64 WAS SAVONAROLA EXCOMMUNICATED? 

answer it, in such manner that you will wonder 
at the multitude who will turn pale. In Rome 
one ^ fights against me, but religion is not his in- 
spiration. They would excommunicate me because 
I have done good. Had I wished to be a flatterer, 
I would not now be in Florence, endangered, nor 
would I wear this patched cloak.^ Thy Cross, O 
Lord, is my only ambition. For it I pray. Grant 
me, O Lord, that I may not die on my bed, but 
that I may shed my blood for Thee Who hast 
poured out all Thine for me."^ 

About the end of Lent a new calumniator took 
the field, — John Victor de Camerino, a theologian 
of some repute, who "exposed "what he called the 
false teaching of Savonarola. Having received as 
pay for his labor a measure of Florentine justice, 
first a prison and then banishment, he went to 
Rome, and there made common cause with Mariano. 
Both waited on the Pope, and urged him to strike 
the decisive blow. The Florentine ambassador 
endeavored to counteract their efforts by assur- 
ing Alexander that the two were not only calumnia- 
tors of Savonarola, but enemies also of Florence, 
the interests of which His Holiness professed to 
have at heart.* 

The conspiracy, represented at Rome by Piero 

1 Mariano, to whom Nardi, 1. ii., pp. 62, 63, ascribes much of 
Savonarola's trouble. 

2 A reference to the offer of the Cardinalate. 
^ Sermon 22 on Ezechiel. 

* Bayonne, p. 102 ; Gherardi, p. 158. 



FACTS, BRIEFS, AND LETTERS. 65 

de' Medici, his brother the Cardinal, Cardinal 
Sforza, Mariano, and the exiled Mediceans, and at 
Florence by the Arrahhiati and the libertines, had 
been well planned.^ These worthies had slandered 
their victim too viciously, the Pontiff they had 
too cunningly deceived, too persistently harassed 
and angered, to suffer defeat of their foul purpose. 
Savonarola was doomed.^ As Becchi wrote to 
Florence, the affair had been so well arranged by 
the Friar's enemies that '' the medicine took imme- 
diate effect," ^ — the conspirators' final appeal to the 
Pope to sign the long expected anathema meeting 
with success on May 13.* Previously to the recep- 
tion in Florence of the sentence, and indeed be- 
fore its despatch from Rome was known, "The 
Ten" or State Department, as we may freely 
designate this branch of the Republic's govern- 
ment, having been warned by Bracci, the special 
envoy at Rome, of the impending blow, addressed 
to the Pope a respectful protest and expostula- 
tion.^ They declared that " Friar Jerome never 
pointed his reproaches at any one in particular, 
that his preaching had borne abundant fruit in the 

1 Nardi, pp. 62, 63 ; Gherardi, pp. 163, 166, 167. 

2 Burlamacchi (p. 651) says that the Pope had been brought 
to a mortal hatred of the Friar. 

3 Gherardi, p. 163. 

* News of the Ascension Day outrage had reached Rome 
shortly before this, — with the usual calumnies, Savonarola the 
victim, being represented as the aggressor. See foot-note to his 
letter of May 8, page 70* 

5 Dated May 20, 

5 



66 WAS SAVONAROLA EXCOMMUNICATED? 

city, both on account of his high reputation for 
virtue and for the excellence of his dogmatic and 
moral teaching. No one, therefore, can be sur- 
prised, if we deplore, by anticipation, aught that 
might be attempted against him because of calum- 
nious charges, for we do not wish to be guilty of in- 
gratitude, and we must bear witness to the truth." ^ 

Alexander was so prejudiced or so completely 
deceived concerning Savonarola that when the 
Florentine representative submitted to His Holi- 
ness this protest of the Republic, he answered: 
" The Signory are unwilling to admit that the 
Friar has spoken evil against me, and I am not 
surprised at this, seeing their great devotion to 
him. I am as certain of the contrary as I am of 
being Pope. I have many witnesses worthy of 
belief, and it ought to be admitted that I have not 
acted without just cause. Besides, I await his 
reply to the Brief, and shall act afterwards as God 
may inspire me." ^ 

Here we must retrace our steps for a few days, 
in order to resume the connected narrative, admon- 
ishing the reader that the Brief issued on May 13 
did not reach Florence till June 18^ As we have 
already stated, anticipations of the censure were 
prevalent in Florence. Painfully conscious as- he 
was of the perilous condition of the times, Savo- 
narola wished to prepare the people for the worst, 
that they might not be surprised when the inevi- 

1 Gherardi, pp. 163, 164. -' Id., p. 165. 



FACTS, BRIEFS, AND LETTERS. 67 

table blow should be struck. He rightly estimated 
the power of the movement against him, and de- 
cided, on May 8, five days before the date of the 
Brief of excommunication, and six weeks previ- 
ously to its publication in Florence, to address the 
following letter to his disciples and friends : ^ — 

Brother Jerome Savonarola, the unworthy servant of 
Jesus Christ, ivishes grace, peace, and the consola- 
tion of the Holy Spirit, to all the elect of God and 
children of the Eternal Father : 

Dearly Beloved, — Wishing to follow the example 
of our Saviour, Who often yielded to the mad and uncon- 
trolled fury of the Scribes and Pharisees, we have 
ceased to preach, and we shall remain silent as long as 
it will please God. Knowing, however, that the demon, 
desiring not our bodies but our souls, continues to 
excite such persecutions, that, the preaching of the word 
of God having ceased,^ he will stir up the tepid, ^ who 
will not fail to withdraw souls from the way of truth, 
and fearing that you may have allowed yourselves to 
be deceived, my solicitude for your salvation urges me 
to do by letter what I cannot do by word of mouth. 
Perhaps this will be a more useful method, being more 
general, since many may read this letter who could not 
hear the word. 

I beseech you, then, dearly beloved, not to be dis- 

1 Quetif (pp. 170 seq.) gives the original Italian text. 

2 By prohibition of the Signory. Decree is given (Latin) by 
Villari, ii. xxxvi. 

^ Savonarola applied this word, in a general way, to the 
opponents of his reform. 



68 WAS SAVONAROLA EXCOMMUNICATED? 

turbed by the tribulations and persecutions which I 
suffer for you. Eather rejoice with me, because our 
Saviour has made us worthy to suffer for His love and 
for the sake of truth, for you well know that I have 
always told you of the persecutions we should have to 
bear, fighting as we do against a twofold power, a two- 
fold wisdom, and a twofold malice. For these reasons 
you ought to be confirmed in the truth preached by us, 
seeing the fulfilment, successively, of the things which 
we have foretold. Believe me, the promised grace and 
consolation will yet come. 

Eead carefully the Scriptures and the history of the 
Church, and you will find that she has ever advanced 
under persecution. Hence, though small, almost as 
nothing in the beginning, the Church spread during 
the great persecutions, and after these she did not 
increase, but at times diminished in numbers and in 
merit. Now it seems that God wishes to renew and 
increase the Church, and therefore we must not wonder 
that persecutions begin again, through which she will 
be made perfect in every way. Keflect, moreover, on 
the goodness and benignity of our Saviour, Who sweetly 
leads us, not allowing great persecutions to come on us 
suddenly, for in the past He trained us to such, 
gradually. 

At first, as you know, wicked men, by God's permis- 
sion derided me; then they calumniated me; and 
finally, being convicted of falsehood in this, they strove 
by many crooked ways to have me excommunicated or 
interdicted without cause. Unable to accomplish this, 
they laid many plots against me, even attempting to 
assassinate me. And yet not a drop of blood has been 



FACTS, BRIEFS, AND LETTERS. 69 

shed, because our Saviour, Who knows my weakness, 
does not allow me to be tempted above my strength. 
But as the tribulations increase by degrees, our Lord 
increases Faith and virtue, strengthening the soul to 
sustain greater trials. In this way persecutions seem 
much less to us, because, seeing that by them our con- 
stancy is not overcome, men wonder, and begin to think 
that we could not suffer such trials if there were not a 
better world beyond ; and they are even moved to live 
well and to follow the way of truth. Thus the light 
will be spread by means of our tribulations, and the 
hopes of the enemies of the Cross of Christ will be dis- 
appointed. They wish to extinguish this light, but 
they will be the means of spreading it, for as a fire 
burns the better the more it is stirred up, so these 
persecutions, instead of diminishing or extinguishing 
the work begun by God, will rather increase it. 

Great has been the mercy of God in choosing us to be 
sharers in this light of Faith, in which good Christians 
are never wanting, and because of which the evil- 
minded never cease to strive against them, following 
their father, the demon. These wicked men manifest 
their life in their speech and works when, as his min- 
isters, with so much audacity, without fear or shame, 
they profane the very house of God, making jest and 
even blasphemy of Christ's words. Instead of follow- 
ing in the way of truth, they have done much evil ; the 
praises of Christ they have turned into derision, mak- 
ing odious the word of God, opposing its efficacj^, seek- 
ing vengeance on me, or my death (which God has thus 
far prevented), so that they may more freely sin and 
open a broader path to vice and licentiousness. In 



70 WAS SAVONAROLA EXCOMMUNICATED? 

fine, those men do what pagans or infidels would not do, 
for these hold their temples in the highest esteem, and 
severely punish insults to their gods.^ 

Reflect also that there are others who, while not 
openly joining with such wicked men, encourage them, 
urge them on in their evil way. And that you may be 
certain that I have pointed out to you the way of truth, 
observe the manner of life of our followers — in virtue, 
good works; and so we are persecuted only by the 
synagogue of Satan. Eor we live in a perverse genera- 
tion, with those among whom you shine as stars in the 
darkness of the night. You must, therefore, follow our 

1 In this paragraph Savonarola particularly refers to the 
dreadful scene on the Eeast of the Ascension, when the pulpit 
of the Duomo was defiled with unmentionable filth. His 
libertine enemies, worse, as Nardi writes, than Turks or Moors, 
dead to all sense of public decency, as well as of reverence for 
the house of God, had also draped the pulpit with the skin 
of an ass, and into the desk or table which the Friar, under 
the impulse of his eloquence, was accustomed to strike with 
his hand, the cruel and cowardly wretches had driven spikes 
whose points were inverted. Around the pulpit so foully dis- 
honored, an armed band was gathered, ready to assassinate him 
even in the Cathedral ! But he did not falter. He came brave- 
ly, and his loyal friends, "men of decency and religion, stood 
willing to defend him to the death. The vicious Arrahhiati had 
secured control of the Signory, and on the pretext of this dis- 
turbance Avhich their followers had caused, they interdicted all 
preaching. Hence Savonarola's statement in the beginning of 
this letter. Scenes of great disorder naturally followed in the 
city, all of which were a part of the skilfully laid plot, in which 
the infamous Compagnacci were the able co-operators of the 
more cunning but not less wicked Arrahhiati, for the overthrow 
of the Friar. For the shameful incident in the Cathedral, we 
refer our readers to Villari, ii. 181; Quetif, p. 150; ISTardi, 
p. 63 ; and we ask them to give due weight to these sad facts 
at this critical juncture of Savonarola's career. 



FACTS, BRIEFS, AND LETTERS. 71 

Saviour, His disciples and martyrs, who did not turn 
back on account of persecutions, but on the contrary 
were more confirmed in patience, in joy, by the truth, 
strengthening others in like manner by their example. 

Be not ashamed of the Cross of Christ ; yea, glory 
in it. Instead of looking for happiness here, we should 
be glad because we are persecuted by the agents of the 
devil. Now is the time of merit, dearly beloved, be- 
cause the judgment of God always begins with His 
elect, whom He afflicts and tries in many ways, as gold 
is tested in the fire; and afterwards judgment will come 
upon the reprobate. Consider, therefore, that if God 
sends so many tribulations to His elect, how many 
more He will send to the reprobate, because His judg- 
ment of the elect is tempered with mercy, but His 
judgment of the reprobate will be without mercy. And 
be not surprised that God allows so much evil and 
impiety to pass unpunished at present, because greater 
anger could not be shown to the wicked than to allow 
them to prosper in their sins. 

Moreover, know that God uses these instruments of 
Satan to exercise the good in the virtue of patience. 
For as He keeps a great multitude of demons in the 
air, and not in hell, in order to exercise " His elect in 
the faith, so also He allows the reprobate to live and 
prosper, for the same reason. His severe judgment 
will come later, and will be eternal. 

But chastened and mortified in this world, as were 
the Saints and Martyrs, whose sufferings we have not 
experienced, we shall not complain, as abandoned by 
God; rather shall our tribulations be our ground of 
hope for a great reward in Heaven, with God, as His 



72 WAS SAVONAROLA EXCOMMUNICATED? 

children for eternity. Let us rejoice, therefore, in the 
richness of our expected glory, accounting as nothing 
the sufferings of this life. 

And wonder not, in an age so blinded, to find your- 
selves among the tepid. Was it not so in the time of 
the Apostles, who lived among scribes and pharisees, 
pagans and idolaters? Therefore arm yourselves 
against their malice, by faith, patience, prayer, per- 
severing and increasing in godly living, for by these 
will our enemies be confounded and overcome. 

Grieve not because the word of God is no longer 
preached to you, for you are deprived of this through 
the Divine permission, that you may realize the evil 
these men would do if they had the power. They have 
not faith, they are not Christians, for they have inter- 
dicted our Saviour's command to preach the gospel. 
While depriving the people of God's word, they have 
opened to them profane places, the works of the devil. 
However, pray that God may be pleased to renew the 
preaching of His word, for if the wicked wish to live as 
pagans, we must show ourselves as Christians, ready, as 
were the Apostles when forbidden to speak the Name of 
Jesus, to declare that God must be obeyed rather than 
man, and that every tribulation must be borne for the 
love of Him Who was crucified for our salvation. 

I beseech you, then, through the bowels of the piety 
of Jesus Christ, that during this solemnity of the Holy 
Ghost, you will prepare for the most holy Communion, 
by a true confession of your sins and a purification of 
your hearts, so that the Eternal Father, through the 
merits of the Passion of our Saviour, may send to you 
the gifts of His Divine Spirit. Thus you will be 



Pacts, briefs, and letters. 73 

enabled to suffer, not only patiently but with joy, even 
greater tribulations, meriting the crown of everlasting 
life. Be cheerful, humble, chaste, sincere, upright, 
charitable, constant in prayer, free from all anger or 
hatred, defending the truth and showing the folly of 
men who are led by sin to their ruin. 

And during this most sweet solemnity prepare your 
hearts for the coming of the Holy Ghost, invoking Him 
with faith, hope, and loving desire, so that by the gift 
of understanding He will teach you to know the in- 
visible and eternal things; by the gift of knowledge 
He will bring you to despise earthly things which pass 
in a moment ; by the gift of counsel He will direct you 
in the way of truth and justice; by the gift of piety 
He will make you pious and gentle towards your 
neighbor, especially towards the miserable and even 
more so towards sinners (compassionating their 
blindness, and exciting yourselves to pray more fer- 
vently for your enemies) ; by the gift of fortitude that 
He will make you strong to bear with joy, for His 
love and for the truth, all tribulations; and by the 
gift of fear that He will preserve you in the right way, 
in all humility and subjection, in true joy, neither 
desiring nor fearing aught in this world, knowing that 
it shall pass quickly away. 

And may you so continue that you will merit to 
rejoice with Grod our Saviour, and with the blessed, 
possessing that which eye hath not seen nor hath it 
entered into the heart of man to conceive, the glory that 
God has promised to those who love Him. The grace 
of the Father, the peace of the Son and the consolation 
of the Holy Spirit be with you all forever ! Amen. 



74 WAS SAVONAROLA EXCOMMUNICATED? 

Up to May 22, no news had come to Florence of 
the issue of the Brief of excommunication. Igno- 
rant therefore of the turn affairs had taken, Savo- 
narola wrote on that day the following touching 
letter IN- 
MOST Holy Father, — I prostrate myself at the 
feet of your Holiness. Why is my Lord angry with 
his servant, or what is the wrong that I have done? If 
the sons of iniquity have spoken falsely of me, why 
does not my Lord inquire of his servant, and hear his 
account hefore helieving them? It is a difficult thing 
to persuade a mind already prejudiced. 

*'Many dogs have encompassed me; the assembly of 
the wicked has enclosed me, and they say : ' Behold, his 
God cannot help him or save him/ " Your Holiness 
holds the place of God on earth, and they accuse me of 
treason towards you, saying that I do not cease to 
reproach you and to assail you ; and in many ways they 
distort and sacrilegiously pervert the meaning of my 
words. 

The same thing was done two years ago, hut thou- 
sands who heard me can bear witness to my innocence as 
well as to my own words, faithfully'- reported at the time, 
and printed and scattered abroad. Let these be brought 
forward, read, and examined, that it may be seen if in 
them there is anything offensive to your Holiness, as has 
been so often falsely asserted. Is it likely that I would 

1 Quetif (p. 125) gives the Latin text. Owing to a confusion 
of dates and a groundless presumption that the Brief of May 
13 had reached Florence a few days after its issue, this letter 
of Savonarola has been erroneously regarded as an answer to 
the Pope. 



FACTS, BRIEFS, AND LETTERS. 75 

say one thing and write another, and so lay myself 
open to the charge of flagrant contradiction? What 
could be the motive or benefit of such a line of conduct? 
It would be folly. I only wonder that your Holiness 
does not see their wickedness and madness. As for the 
great and renowned preacher/ he must have little shame 
or honesty to accuse an innocent man of the very crime 
of which he is guilty. His public speeches cannot be 
denied. Numerous witnesses have heard him furi- 
ously attacking your Holiness, and lest I might be 
accused of falsehood, I could, if necessary, produce 
legal proof. But I have not forgotten that his insolence 
has already been silenced and condemned, since it is 
not lawful to calumniate any one, no matter how lowly 
he may be, and much less one who is the Ruler and 
Pastor of all. Who is so senseless as to be ignorant of 
this? 

Thanks to God, I am not so abandoned, so utterly 
forgetful of my duty. To the teaching of the Roman 
Church I have ever been faithful; to her correction I 
have ever submitted myself, and shall again submit 
myself whenever I may be summoned. And this is 
what I have always taught, and shall continue to teach 
with all my strength, at the same time doing my best 
to rouse men to sorrow for sin and to an amendment of 
life by awakening their faith in our Lord Jesus Christ, 
a faith almost extinct in many hearts. The work 
which I hope soon to issue, on " The Triumph of the 
Cross " will be a witness to my faith. From it will be 
seen whether I teach heresy, or in any way am opposed 
to the Catholic Church, which God forbid! 

1 Mariano of Gennezzano, already mentioned, page 63. 



76 WAS SAVONAROLA EXCOMMUNICATED? 

Will your Holiness, therefore, turn a deaf ear to 
those envious and lying tongues, and believe only what 
has been examined and proved, since many of their 
falsehoods have already been detected and exposed? 
But if all human help fail me, and the wickedness of 
these impious men gain the day, I shall still hope in 
God, and by His help shall manifest their evil to the 
world, so that at the last moment they may, perhaps, 
repent of their bad purposes. I most humbly commend 
myself to your Holiness. 

Your Holiness's humble son and servant. 

When this letter arrived in Rome, though the 
Brief of excommunication had been despatched, 
the Pope was in a relenting mood, even favorably 
disposed towards the Friar, whose cause the Car- 
dinals of Naples and Perugia and the Bishop of 
Capaccio had pleaded earnestly and with seeming 
success. Savonarola's appeal to the Pope pro- 
duced an excellent impression.^ To the Cardinal 
of Naples, Protector of the Dominican Order, 
Alexander said that he regretted having sent the 
Brief by an avowed enemy of the Friar ; and he 
would probably have withdrawn it, had he not 
supposed that it was already published. 

1 Gherardi, pp. 167, 168, On May 23 and 24 respectively 
Savonarola also wrote to the Chancellor of the Duke of 
Ferrara, and to Madame Angiola Sforza d' Este, in a spirit of 
tender and reverent piety betokening the man of God over 
whom hung the shadow of the cross. Gherardi (pp. 279-281, 
285, 286) gives the Italian text. Father Bayonne (p. 106) states 
that Savonarola also wrote at this time to the Cardinal of 
Perugia ; but Father Ferretti informs me that he has no knowl- 
edge of such a communication. 



FACTS, BRIEFS, AND LETTERS. 77 

Having presented the important facts bearing 
on the subject, we now give the text of the Brief, 
on the correct understanding of which the proper 
solution of the Prior's case depends : ^ — 

Alexander the Sixth, Pope. 
Beloved Sons, —Health and Apostolic blessing! 
From many men, both lay and ecclesiastic, all learned 
and worthy of credence, and at various times, we have 
heard that a certain Priar Jerome Savonarola, from 
Ferrara, of the Order of Preachers, and at present, as 
it is said, Vicar of St. Mark's, Florence, has sown cer- 
tain pernicious doctrine in that city, to the scandal, 
loss, and destruction of unsuspecting souls redeemed 
by the Blood of Jesus Christ ; and this, assuredly, 
has occasioned us displeasure of soul. But, hoping 
that when his error was made known to him, he would 
soon withdraw from the dangerous path, and return, 
in true simplicity of heart and with becoming humility 
and obedience, to Christ and His Holy Church, we 
commanded the said Friar Jerome, by a Brief, and in 
virtue of holy obedience, to come to us and justify 
himself regarding certain errors alleged against him. 
We also commanded him entirely to suspend his 
preaching, but he would not obey. However, moved 
by kind consideration for him, and treating him more 
gently than, perhaps, the affair demanded, we accepted 
some excuses which he offered; ^ we also bore with his 
disobedience in continuing to preach, contrary to our 

1 The Brief was addressed to the Benedictines, Eranciscans, 
and Servites of Florence. Villari (II, xxxix) gives the Latin 
text, as does Perrens, pp. 362-364. 

2 These words prove that the Friar was not disobedient. 



T8 WAS SAVONAROLA EXCOMMUNICATED 9 

aforesaid proliibition, hoping that our clemency would 
turn him to the right path of obedience. •*• 

But it happened otherwise, for he persisted in his 
obstinacy. Wherefore, by another Brief (dated Novem- 
ber 7, 1496, the fifth year of our pontificate), we or- 
dered him, in virtue of holy obedience and under penalty 
of excommunication latce sententicB, to be incurred 
ipso facto, to obey in uniting the Convent of St. Mark, 
Florence, to a certain new Congregation called the 
Tusco-Boman Province, by us latel}'- formed and insti- 
tuted.^ This he in no way performed; nor was he 
willing, in any manner, to obey our letter, disregard- 
ing the ecclesiastical censure which he thus incilrred 
by this very fact, and under which, with damnable 
pertinacity, he still lies. Wishing, therefore, to apply 
such opportune remedies as the welfare of souls re- 
quires, to which we are bound by our pastoral office, 
that their blood may not be demanded of us at the 
day of judgment, we command you, in virtue of holy 
obedience and under penalty of excommunication latce 
sententice, that in your churches, on feast days, when 
there will be a congregation of the people, you will 

1 Consult text and foot-note, p. 16, for proof of the Triar's 
good faith and obedience. 

2 The reader is here referred to the Brief of November 7, 
1496, in which the pontifical mandate forbade any one to impede 
or hinder his letter regarding the Congregation newly formed, of 
which by His Holiness's authority and precept St. Mark's was then 
constituted a portion. Savonarola, therefore, had received no 
command to do what the papal power had already accomplished. 
The contradictions evident in different Briefs concerning 
Savonarola point to the work of the Friar's enemies unscrupu- 
lously deceiving the Pope, and varying their mode of attaok, as 
behooved slanderers who, like the wretched men called against 
our Blessed Lord, could not agree in their lies. 



FACTS, BRIEFS, AND LETTERS. 79 

pronounce and declare the said Friar Jerome excom- 
municate, and that all shall hold and consider him as 
excommunicate because he would not obey our Apos- 
tolic admonitions and precepts. 

Under like penalty of excommunication you will 
warn all, of both sexes, clerics or laity, priests or 
religious, of whatever order or grade or ecclesiastical 
dignity, that they must entirely avoid the said Friar 
Jerome as one excommunicate and suspected of heresy; 
nor may they hold speech or converse with him; nor 
may they listen to his preaching which we have inter- 
dicted, or in any other manner hear him; nor may they 
assist him or show him any kind of favor, or go to places 
where he may be or to the convent in which he lives. 

We command you also, and each one individually, to 
obey and assist our beloved son and intimate commis- 
sary, John Victor de Camerino, Professor of Theology, 
in what we have commissioned and ordered him to do 
against the said Friar Jerome, in so far as he may 
call upon you. 

Given, etc., May 13, 1497. 

The commissary, an avowed enemy ^ of the Friar, 
undertook to carry the important document to 
Florence. Mindful, however, of his experience in 
that city, and not aware that the Arrahhiati had 
secured a majority in the Signory, he prudently 
stopped at Siena, whence on June 16 he wrote to 
Florence, asking the Republic's safe-conduct, to 
enable him to fulfil the Sovereign Pontiff's com- 
mission. Before the receipt of an answer, he de- 

1 Nardi, p. 64. 



80 WAS SAVONAROLA EXCOMMUNICATED? 

cided on a different line of action. He wrote to 
the Florentine clergy, ordering them to publish the 
Brief without delay.^ 

Through respect for the canonical conditions 
which they considered unfulfilled, some of the 
clergy declined to obey him.^ Others, however, 
were more compliant, and the terrible tidings were 
known in Florence, on June 18, that the Friar had 
been declared excommunicate.^ On the following 
day, Savonarola issued an address to the faithful, 
and at once withdrew from all public ecclesiastical 
functions through respect for the Brief and for 
fear of scandal. We give the full text of this 
letter to the people : ^ — 

^^To all Christians and the Elect of God, Brother 
Jerome Savonarola addresses himself in charity, desir- 

1 Gherardi, pp. 168, 169. 

2 The Brief was signed by the unfortunate Archbishop of 
Cosenza, as secretary. Four months later, on the denunciation 
of the Spanish sovereigns, Ferdinand and Isabella, he was con- 
fined to the Castle of St. Angelo, as a forger of papal Briefs. 
(Cappelli, p. 96.) How far he may have sinned in the case of 
Savonarola, it is not necessary to consider. After ten months 
of confinement, death released him. 

3 Nardi (p. 64) tells us that as soon as the tidings of the 
excommunication had spread, all kinds of villainous and 
libellous publications began to appear against the humiliated 
Prior; and the persecution went so far that the Franciscans, 
Augustinians, and other friars protested to the Signory that if 
any of the Dominicans of St. Mark's, or of St. Dominic's, Fiesole, 
took part in the procession on St. John's day, they would decline 
to walk. Savonarola's sons showed their Christian forbearance 
and dread of scandal by remaining in their convents on the great 
feast of Florence's Patron ! 

4 Quetif (p. 185 seq.) gives the original Italian. 



FACTS, BRIEFS, AND LETTERS. 81 

ing their salvation, their joy in tribulation, and as a 
servant of Jesus Christ, sent by Him to Florence to 
announce the great scourge that is to come upon Italy 
and particularly on E/ome, and that will fall, more- 
over on the whole world, in order that His elect may 
be prepared for such great tribulations, and on this 
account may realize the great anger of God, Who is 
pleased in this way to root out deplorable abuses, and 
to purify His Church and the world. 

May His goodness be alwaj^s blessed, and may it be 
granted to the minister of this truth, for which I will- 
ingly suffer many persecutions, and struggle night and 
day, if it be God's will that the knowledge of this proph- 
ecy may be spread among all Christian people and in 
every part of the world, so that no one may have any 
excuse for his errors; so that the minds of those who 
deign to read of this renovation in the Church, as well 
as among infidels, may be disposed to receive the grace 
of the Holy Spirit which is the form of this renewal. 

Bad men, reserved in this world for the persecution 
of the just, thinking to extinguish this truth and to 
destroy the prophecies, only fulfil them. So the 
brothers of Joseph believed that by selling him to 
the Madianites he could not become their lord, and 
yet this very selling fulfilled the prophecy. Herod, 
believing that he was destroying the prophecy of Christ 
by slaughtering the infants, fulfilled the prophecies 
of Jeremiah and Osee. The Jews, by persecuting and 
afterwards crucifying our Lord, fulfilled all the prophe- 
cies written of Him. The persecutions of the Apostles 
and the Martyrs have fulfilled the prophecies of both 
the Old Testament and the New. 

6 



82 WAS SAVONAROLA EXCOMMUNICATED? 

Thus at the present time the prophecies announced 
by me are being accomplished, among which you can 
see expressly fulfilled that of the excommunication, 
about which, many years before, when no one thought 
of it, I preached to you many times, saying that we 
had to combat against a double power and wisdom and 
wickedness. From this and from many others whicb 
with your own eyes you already see fulfilled, you are 
able to believe that all those not yet fulfilled will be 
realized, and that Grod will free us from every danger, 
and will, in the end, give us a glorious victory. 

E-emember that I have told you how a great benefit 
would be rewarded by great ingratitude, and that for 
such great labors I expected nothing from Florence 
but tribulation; and that to Kome ^ and the other 
adversaries of the truth, nothing was wanting to fill 
the sack ^ but the persecution of the servants of Christ. 
But because the tepid do not cease to go about, deceiv- 
ing simple women, by whatever means will serve their 
own ends, continuing to speak evil and to persecute 
the good and truth itself, I desire that you be not 
thereby deceived, and that you abandon not the way of 
truth. 

Remember our Lord Jesus Christ, the Prophets, the 
Apostles, and the Saints. Bear in mind what I told 
3^ou of St. John Chrysostom, St. Jerome, St. Hilary, 
and many others who have suffered greater persecu- 
tions than have fallen to our lot. Do not believe, then, 
dearly beloved, that such excommunications have any 

1 By " Rome" Savonarola means his enemies at the Roman 
Court, and the prelates whose lives were scandalous. 
'^ Their cup of iniquity. 



FACTS, BRIEFS, AND LETTERS. 83 

weight, either with God or in the Church. They have 
been fulminated on the false suggestions of men who 
desire to do evil, to act against God and the truth. 
Nevertheless, being unable to allege a just cause for 
excommunicating me, they have laid before the Pope 
falsehood for truth, ^ saying that I am disseminating 
pernicious doctrine and heresy, whereas the world is 
witness that I have preached the true doctrine of Jesus 
Christ, in the Church where Christians assemble, and 
if this doctrine preached by me and by the Holy Spirit 
be, as our enemies have suggested, perverse, let them 
hold what they please. But for this teaching, I am 
willing to die. 

And because they accuse me of disobedience, know 
ye that I have never been disobedient to the Holy 
Eoman Church, nor to the Pope, nor to any of my 
superiors, up to this present hour; and this I say, not 
in self-praise, but for the sake of truth. And for truth 
also I have resolved to speak in this letter; and I am 
satisfied, if I have not said the truth, that it may be 
against me on the day of judgment before the tribunal 
of Jesus Christ. It seems to some that when a man 
does not obey in those things which are expressly 
against God, he is disobedient, because they find it hard 
to believe that we are not bound to obey our superiors 
in everything, but only in so far as they represent God; 
for when superiors command anything against God, 
they do not, in that, represent Him. And this case 
having arisen, I have not felt obliged to obey, knowing 

1 In the second sermon on Exodus, Savonarola frequently 
refers to the deception of the Pope by enemies who dishonored 
the Holy See. On these wicked men the Triar threw the weight 
of blame, and in this he was consistent throughout. 



84 WAS SAVONAROLA EXCOMMUNICATED? 

that neither God nor the Church would wish me to 
obey against their commands.-^ I have frequently dis- 
cussed this matter in my sermons, knowing that it 
M^ould happen, so that you might be ready with an 
answer. 

Kead the first sermon for Lent, 1495, and those for 
Monday and Wednesday after the fourth Sunday, and 
you will find the solution of this question. Our adver- 
saries have objected that I have been unwilling to 
consent to the union of St. Mark's with the rest of 
Tuscany, and I have often answered that those who 
persuaded the Pope to this union did not act from zeal 
for religion, but only to persecute me, and by this 
means to find an opportunity of proceeding against 
me, believing that I would not consent to such an 
improper move. Their own consciences told them that, 
this union being pernicious, I could not approve it. 

I gave them twelve reasons which satisfy and con- 
vince my mind, which they have never been able to 
answer, demonstrating that this union is contrary to 
the honor of God and to the salvation of souls. I told 
them that they asked of me what was not in my power, 
because the consent of all our brethren was required,^ 

1 It is necessary to explain these words of the Friar. He is 
referring to the union of St. Mark's with the new Congrega- 
tion, in which, strictly speaking, there was no question of 
obedience. He refuses to surrender his own just views sanc- 
tioned by canon law and theology. And this stand he too 
freely designates as one of refusal to obey. His words must 
not be taken literally. See his letter to the Pope, September 
29, 1495. The fact of his actual obedience we have already 
recorded. Compare also our foot-note to the Brief of May 
13, 1497, page 78. 

2 Not for the union, as a thing quite within the power of tho 



FACTS, BRIEFS, AND LETTERS. 85 

and all of them refused, regarding the affair as per- 
nicious. Besides, it seemed proper to call the fathers 
of our young men who had come to live a regular life 
under our protection, so that they, as well as the city, 
having learned the conditions of the union, could never 
complain that we had deceived their children, who 
certainly would have been deceived by me had I 
approved of this union, for they might have been scat- 
tered among those tepid friars whom we have proved 
to be unworthy. And rather than have this happen, 
I would prefer that they had never left their fathers' 
houses. I also answered that, being a stranger here, 
if the community wished to consent I could not hinder 
them, nor unwilling could I force them. So the mat- 
ter was in their hands, and, as they wrote to the Pope, 
rather than consent they would suffer excommunica- 
tion, imprisonment, martyrdom. 

Since, therefore, such is the case, why is disobe- 
dience imputed to me? Is it not because our adver- 
saries seek one man whom they hate because of the 
truth ? So you see, beloved, how great is their audac- 
ity, for they do not scruple to state manifest falsehoods 
to the Pope. Therefore such an excommunication is 
of no avail, nor is it according to the intention of Holy 
Church. And if they say that the sentence of the 
Pastor, whether just or unjust, must be feared, you 
have the answer to this in the sermon for the above- 
mentioned Wednesday. 

Pope, and an accomplished fact, not at all depending on such 
consent for validity or legality, but for passing from a life of 
strict regularity to one of laxity, which they assumed would 
be the result of the change. 



86 WAS SAi^ONAROLA EXCOMMUNICATED? 

But I beseech you to pray to God to give us more 
than reasons,^ since these meii are so malicious that 
with shameful contradiction of the truth and of reason 
itself, they intend to live riotously. But if our reasons 
are rejected, and if these men wish to proceed further, 
I shall take care to make the truth heard by the whole 
world, in such a way that no one will be able to deny 
it; because God, in His own good time, for the con- 
fusion of Christians who do not wish to use their 
reason, will ordain that irrational creatures will do 
reverence to the truth, to which rational creatures are 
averse. Pray that it may be so soon. May the grace 
of Jesus Christ be with you. Amen. 

A few days after the assassination of the Duke 
of Gandia (June 14), and probably on the lOtli,^ 
the Pope called a consistory, to which he also sum- 
moned the ambassadors of the States forming the 
Italian League. His sorrow for the murder of the 
young Duke was great. Under its influence he 
announced a complete reform of the Church in its 
head and members, and having, as we have already 
stated, been favorably impressed by Savonarola's 
letter of May 22, he directed a secretary to read 
it to the assembled cardinals and envoys, to whom 
he warmly commended it. The stunning blow of 
his son's death had so bruised his heart that he 
felt favorably disposed towards the Friar, whose 
cause he then confided to the commission, com- 

1 He means by this that grace may move their hearts, for 
their minds have been sufficiently enlightened, 

2 Bayonne, p. 109, 



FACTS, BRIEFS, AND LETTERS. 87 

posed of six cardinals, which he had appointed for 
the work of reform. He also expressed annoy- 
ance at the promulgation of the excommunication 
under existing conditions. The Florentine envoy, 
Bracci, wrote two da3^s previously that the Pope 
seemed even willing to revoke the Brief, but that 
private letters sent from Florence and against the 
Friar, had been received and had influenced Alex- 
ander. Nevertheless Bracci added that, to the Car- 
dinal of Perugia, Alexander had said that the 
publication of the Brief, at that time^ was entirely 
against Ms intention.^ Other letters of Bracci and 
of Becchi, written at this time, prove that the vin- 
dictiveness of Mariano and of certain cardinals, 
as well as the persistent calumny of the Arrabbiati, 
kept the Pope in a state of constant irritation. 
The League and the restoration of Pisa to Flor- 
ence, are frequently mentioned as the great diffi- 
culties. Alexander felt that in these things Sa- 
vonarola had thwarted his policy.^ 

These political embarrassments, coupled with the 
hostility of the Friar's opponents, soon modified 
the Pope's feelings. The plotters denounced to 
Alexander, as an act of rebellion, Savonarola's 
letter of June 19, and the "Apology" for his atti- 
tude on the question of the new province, which 
he had published about this time. The exact date 
is not determined, but we know from the text of 

1 Bayonne, p. 113; Gherardi, li., pp. 171, 172. 

2 Ibid. 



88 WAS SAVONAROLA EXCOMMUNICATEDf 

his preface and from Nardi ^ that it was subsequent 
to the promulgation of the Brief of Excommunication? 
Indeed, the categorical answers with which, in the 
" Apology " itself, the counts in the Brief of May 
13 are met, clearly prove that the papal letter 
had appeared first. This fact is important. Had 
Savonarola published the "Apology" immediately 
after the reception of the Pope's letter of Novem- 
ber 7, 1496, proclaiming the erection of the new 
province, or before the receipt of the Brief of May 
13, 1497, it might have subjected him to the cen- 
sure announced by the Sovereign Pontiff. Issued 
after the reception in Florence of the papal letter de- 
claring him excommunicate, Savonarola's " Apol- 
ogy" cannot be considered as the occasion of a 
censure already promulgated. By assigning this 
" Apology " to the preceding year, certain writers 
have made out, to their seeming satisfaction, a 
clear case against the Friar. Had Alexander, after 
the publication of the " Apology " of Savonarola, 
issued a Brief declaring that because of this " Apol- 
ogy," he had fallen under the censure, there would 
probably be no room for controversy. But as dates 
and facts are ; as the Pope issued no Brief of ex- 
communication against Savonarola save that of 
May 13, 1497, and as this Brief was issued before 
the appearance of the Friar's " Apology,'^ it is evi- 

1 Page 69. 

2 For further particulars, see Luotto, p. 613; and Quarto 
Centenario, p. 227. 



FACTS, BRIEFS, AND LETTERS. 89 

dent that, so far as the " Apology " is concerned, 
the aspect of the Friar's case remains unchanged. 
We give his introduction or preface without ab- 
breviation; the substance of the "Apology" will 
duly follow : ^ — 

^' ' For if my enemy had reviled me, I would verily 
have borne with it/ ^ But now when the Avord is in 
contempt of religion and to the injury of souls, because 
of the vilification of our ministry, it would be wrong 
for us to remain silent. I am obliged to refute openly 
the calumnies of our adversaries, whose malignity has 
gone so far that not only have they endeavored to turn 
the Sovereign Pontiff against us, but in the streets and 
lanes they gossip about us and pervert the minds of 
simple folk. 

^^I hope, for the dignity and justice of the Apostolic 
See, that the Pope, on learning the truth, will take our 
side; now nothing remains but to declare our innocence, 
which is known to God and to this entire city ; for 
necessity compels us to oppose our loud and insulting 
opponents. 

^^ Excessive tolerance, I fear, would breed great scan- 
dal, and I should be accused on the day of judgment 
of neglecting truth and of endangering the public wel- 
fare. Invoking, therefore, as witnersses, God and the 
blessed in He.aven, I shall not cease to proclaim the 
truth, nor for this can any one be displeased with me, 
unless he wishes openly to profess himself its enemy. 

1 Quetif (pp. 74-99) gives the full Latin text. The Introduc- 
tion contains three pages ; the Apology, twenty-two. We sum- 
marize it without substantial change. 

2 Psalm liv., 12. 



90 WAS SAVONAROLA EXCOMMUNICATEDI 

'^ Three points are alleged against us by our detrac- 
tors: first, that I taught perverse dogma; secondly, 
that having been summoned to Kome, to justify myself 
{ad Tne purganduvi), I refused to go ; thirdly, that I 
would not obey the command of the Sovereign Pontiff 
in the matter of the union of our Congregation with 
the newly formed Tuscan Congregation.^ 

*^Two of these points refer to me alone, but they 
have so often been made clear, as all know, that it is 
not well to dwell on them at length. The third, as will 
be seen, does not concern me alone. As to the first, — 
teaching perverse dogma, — the publications of my dis- 
courses reported by a rapid and faithful w^riter, will 
bear witness that it is false. And in all that I have 
thus far published, which I have always submitted to 
the correction of the Holy Koman Church, no error has 
been found ; and this will also be evident in my * Tri- 
umph of the Cross,' which the booksellers will soon 
bring out. God forbid that our Order, which has ever 
been known as the vigorous opponent of error and 
heres}'-, should be stained by false teaching.^ 

^'Touching the summons to Rome, the Pope's letter 
will prove that I was not called ^ ad me purgandum.^ 
The Sovereign Pontiff graciously invited me to an 
agreeable conference; and nothing could or would have 
been more acceptable to me had I been able to go. But 
the conspiracies of those to whom the truth is hateful, 

1 These are the particular charges specified in the Brief of 
excommunication. In no previous document are they found in 
tliis precise form, and thus it is clear that Savonarola's letter is 
an answer to these points. 

2 The Church has vindicated the Friar on this point, and be- 
yond cavil, after a thorough examination of his writings. 



FACTS, BRIEFS, AND LETTERS. 91 

powerful enemies, endangered my life. Scarcely among 
the people of the city can I move freely, or even to the 
churches, because of the plots and snares against me. 
The merest tyro in theology knows that one is not 
obliged to go where his life will be in jeopardy. 

^'The difficulty centres about the third charge, which, 
as I said, does not concern me alone, because it is not a 
matter left to my judgment, but to that of two hundred 
and fifty friars, of whom many belong to the nobility, 
and are men venerable for their piety, prudence, and 
learning, among whom I am a stranger, and not their 
master, but their servant in humble charity. 

^'They have appealed to the Sovereign Pontiff, unani- 
mously declaring by letter that they will suffer the 
extreme penalty rather than consent to the union, which 
is repugnant to their profession.^ 

^^ From this honest and holy design I know not how 
to dissuade them, nor could I. The reasons which they 
give are here presented, though I know that this will 
be displeasing to some religious. But they have only 
themselves to blame. They have forced this difficulty 
on us, who have been reluctant to meet it. Hitherto we 
have kept silent, concealing, so far as we could, the state 
of affairs. But now, as they have persisted, it would be 
to the prejudice of truth if we held our peace. 

''They have disturbed our quiet, and in this they 
have not spared God and Keligion. We, therefore, 
who struggle for the honor of Divine worship and for 
justice, owe them no further consideration. Hear then 
the reasons of our brethren. . . . '^ 

It is immaterial to our purpose to present the 
long and detailed statement of the community of 
1 The text of tlieir letter lias not been preserved. 



92 WAS SAVONAROLA EXCOMMUNICATED? 

St. Mark's. We give rather its substance, em- 
bodying as an introduction a summary of the argu- 
ments against St. Mark's position : — 

(a) The relaxed and irregular friars wish, for 
their own reform, to be united to St. 
Mark's. 

(&) This reform is in itself a good to be desired. 

(c) It cannot injure St. Mark's. 

{d) All Tuscany ought to be united in one prov- 
ince. 

(e) We ought to obey our superiors. 

Against these points the arguments of the 
" Apology " are that if a little leaven ferments the 
whole mass,^ the lax Tuscans, who, according to 
their own admission, are a considerable leaven, 
would simply corrupt St. Mark's, thus effecting, 
not a reformation, but a deformation, certainly a 
thing neither good nor reasonable.^ Then follows 

1 1 Corinthians v. 6 ; Galatians v. 9. Savonarola is also sus- 
tained in his argument by the words of our Blessed Lord : " No- 
body putteth a piece of new cloth into an old garment, for it 
taketh away the fulness thereof from the garment, and there is 
made a greater rent. Neither do -they put new wine into old 
bottles. Otherwise the bottles break, and the wine runneth out 
and the bottles perish. But new wine they put into new 
bottles, and both are preserved." (St. Matthew ix. 16, 17.) 

2 "VVe supplement this moderate statement regarding the 
scandalous friars by a few facts, on which probably Savonarola 
did not consider it necessary to dwell. Many of these friars so 
stubbornly resisted what they thought might be a reformation 
that some of them were threatened with censure, with punish- 
ment by the secular arm, and several priors of these lax com- 
munities were summoned to Rome by the Cardinal Protector of 



PACTS, BRIEFS, AND LETTERS. 93 

a scholastic disquisition as to the meaning of re- 
form, and detailed arguments are vigorously set 
forth to show that the new union would not be 
good. The other points, except the last, the " Apol- 
ogy" summarily dismisses. 

On that of obedience the brethren of St. Mark's 
dwell at some length. We give the substance of 
the argument. We are not, they write, obliged to 
obey our superiors in all things, but only when 
they command according to the Gospel, or the Rule 
and Constitutions to which we have vowed obedi- 
ence. When they command what is contrary to 
these, there is no obligation of obedience. The 
" Apology " declares that Savonarola and his 
brethren are certain that the fusion commanded, 
of St. Mark's with relaxed convents, is contrary 
to truth and charity and against a real union of 
heart and soul. They know well that the evils 
already mentioned would follow, and that other 
scandals and greater losses would also result from 
the movement. 

The brethren believe, therefore, that it is neither 
the intention nor the will of their Superior, the 
Pope, to bind them by obligations which it would 
be wrong to observe. We ought, they add, to fol- 
low the mind of the law-giver rather than his 
words, and as no good can come from the new 
province, but only harm, the evil design of those 

the Order, and deposed from office because of their resistance 
to the movement. See Bayonne, pp. 95, 96. 



94 WAS SAVONAROLA EXCOMMUNICATED? 

who, under a pretence of good, have urged this 
union, is apparent.^ 

Towards the end of June, in an audience granted 
to the Florentine ambassador by the Pope, the 
latter angrily protested that he would employ all 
the canonical means in his power against Savona- 
rola, as a contumacious subject. Then, speaking 
more gently, Alexander bade the envoy write to 
the Signory to ask that the Friar be sent to Rome, 
to clear himself, adding that a safe conduct would 
be furnished. "I wish," he concluded, "to hear 
him ; if he is innocent I shall give him my bless- 
ing; if he is guilty I shall exercise justice and 
mercy." ^ 

The Signory would not accede to the request. 
The Florentine politicians declined to accept as 
sufficient the papal guaranty for Savonarola's pro- 
tection, for they had good reason to fear that paid 
Mediceans or Arrdhhiati assassins would beset him 
on the road. At this time the Friar's letter of 
sympathy for the death of the Duke of Gandia was 
on its way to the Pope, a frank and friendly utter- 

1 In his sermon for Septuagesima, 1498, Savonarola fully 
discusses all the points in the "Apology." 

2 Gherardi, p. 172. We call the reader's special attention 
to the Pontiff's clearly expressed doubt, " If he is innocent." 
Alexander's mind was not satisfied. He was not convinced of 
the Friar's guilt ; and therefore he was not certain that the cen- 
sure had been incurred. No other conclusion may be drawn 
from the Pope's words. 



FACTS, BRIEFS, AND LETTERS. 95 

anc8, showing the character of the man. For this 
reason we present the full text : ^ — 

Most Holy Father, — I kiss your blessed feet. 
Divine Faith, resting as it does on unnumbered mir- 
acles and ever strengthened by the holy works, preach- 
ing, arguments, doctrine, and blood of numberless 
glorious martyrs, is the only true peace and consolation 
of the human heart. For while Faith transcends sense 
and reason, and rests on the Divine power and goodness, 
lifting our souls to the things that are invisible, trans- 
porting us above this world, it gives us such nobility of 
spirit and courage that we not only bear all trials 
patiently, but even glory in our tribulations ; for it is 
written that the just man shall not be sad, no matter 
what may happen to him. The just man is one who 
lives in Faith, as the Lord has declared. Blessed, 
therefore, is he who is called by the Lord to this grace 
of Faith, without which no one can have peace, accord- 
ing to the words of Isaiah : ^' There is no peace for the 
wicked, saith the Lord my God." 

May your Holiness, Most Blessed Father, realize 
how quickly soirow may be turned into joy ! Sweet, 
indeed is the Lord, Whose goodness is infinitely above 
our sins. Every other consolation is transitory and 
deceitful, because time is short, and we are passing to 
eternity. Faith alone brings joy from the heavenly 
land. I speak from experience, from what I have 
heard and seen and felt, for which I willingly suffer 
persecution that I may gain Christ, and escape eternal 

1 Perrens (pp. 364, 365) gives the Latin. 



96 WAS SAVONAROLA EXCOMMUNICATED 

punisliment, knowing that it is a terrible thing *to fall 
into the hands of the living God. 

May your Holiness, therefore, help the work of 
Faith, for which I labor constantly, even unto bonds. I 
pray your Holiness not to give ear to the wicked ; and 
may God grant to you the oil of joy instead of the 
spirit of mourning. I have spoken in this the truth j 
for who has ever resisted God and found peace ? 

These things, Most Holy Father, I humbly write to 
you under the inspiration of charity, desiring that 
your Holiness may be truly consoled in the Lord, and 
not deceitfully. For soon His anger will flame out, 
and blessed shall they be who trust in Him. May the 
God of all consolation. Who raised from the dead the 
great Pastor of His sheep, our Lord Jesus Christ, 
deliver you from all tribulation, in the Blood of His 
Eternal Testament. Farewell ! 

Florence^ June 25, 1497. 

The Pope seemed to receive this letter with 
good-will, though the Friar's enemies pretended to 
regard it as insolent. The conspirators distorted 
every utterance of Savonarola, and not only did 
they put an evil construction on all his actions, 
however meritorious, but, usurping the judgment 
of God, they unscrupulously condemned his mo- 
tives and imputed evil to him in his holiest works. 

In July two petitions were drawn up, one by the 
brethren of St. Mark's, the other by Florentine 
citizens, both bearing generous testimony to the 
Prior's virtues and great services to religion, 



FACTS, BRIEFS, AND LETTERS. 97 

and praying relief from ttie b?Ji against him.^ The 
Signory elected for July and August, and com- 
posed of the Friar's friends, also redoubled their 
efforts for the same purpose.^ About this time a 
proposition was made to Savonarola that if five 
thousand scudi were paid to a certain creditor of 
the Cardinal of Siena, he would procure the revo- 
cation of the Brief.^ With righteous indignation 
the Friar spurned the offer. 

1 Villari (ii. xlii-xliv) gives the full Italian text. Also in his 
" Scelfca," pp. 512-519, this latter including the names of the 
citizen signatories. 

2 Quetif (pp. 127 seq.) gives the full text (Latin) of an ad- 
mirable letter, reverential in language, dignified in tone, religious 
in spirit, which the Signory despatched to the Pope, eulogizing 
the Friar, whose shining virtues had made him the target of 
envy, and pleading, for his sake, for the welfare of souls, for 
the honor of the Florentine people ever loyal to the Holy See, 
that the ban should be raised, — a favor they would welcome 
as the highest proof of pontifical good-will, greater than any 
other His Holiness could grant. The original of this letter, 
with others, we give in an appendix. 

3 Burlamacchi, p. 553 ; Villari, ii. 198. The statement of 
these writers we find confirmed by the prudent and fair-minded 
Father Marchese, who discovered a letter from Savonarola to the 
Chancellor of the Duke of Ferrara, in which he said, " I would 
consider myself far more heavily censured if I accepted the rev- 
ocation of the ban under such terms." He added that the 
Sovereign Pontiff was personally well disposed towards him, 
but that powerful and malevolent individuals were endeavoring 
to sway the Pope. Henceforth, therefore, he must abandon 
himself to God, in Whose hands are all things, with the firm con- 
viction that He will bring what is best, and that no adversity 
can prevail against one who has done no iniquity. (Marchese, 
Scritti Vari, i, 2-37). Certainly he was making a brave fight, for 
the noblest of ends ; but how uneven was the contest ! 

7 



98 WAS SAVONAROLA EXCOMMUNICATED? 

It is not necessary to give all the letters that 
passed between Florence and Rome during this 
troubled time. Those from Florence had the same 
determined purpose : the Friar's friends, led by the 
Signory, strove manfully to have the Brief re- 
voked ; his enemies were unwearied, not in fair 
opposition, but in continued and often malignant 
misrepresentation. In all this, Savonarola saw 
only the development of what he had predicted, 
the working out, in orderly fashion, of the plan 
permitted by God for the purification of His true 
servants. Hence he proclaimed the jubilant spirit 
of himself and his brethren whose prayers were 
constant for their adversaries. ^ 

As demonstrating the humility, obedience, and 
truly religious spirit of Savonarola, the following 
letter written by him on October 13, 1497, five 
months after the issue of the Brief of excommuni- 
cation, is of great value : ^ — 

1 Letter to della Mirandola, dated July 2. The full text 
(Italian) is given in " Miscellanea/' p. 689. 

2 The original (Latin) of this important letter was discovered 
in the early part of 1898, on the occasion of special researches 
in view of the fourth-centenary celebrations of the Friar's death. 
For interesting details and for the original draft, see pp. 83, 84 
of the Quarto Centenario Magazine. It is not known whether the 
Pope received this appeal. Considering the probably favorable 
disposition of Alexander, as previously noted, and finding no 
record of an answer, or any reference to Savonarola's commu- 
nication, we believe that it did not reach the Holy Father, who 
could scarcely have declined to notice so touching a proof of 
reverence and submission. We are of the opinion that the 
letter was intercepted by the Friar's enemies. As the latter 



FACTS, BRIEFS, AND LETTERS. 99 

Most Holy Father, — I kiss your blessed feet ! 
As a cliild, grieving for having incurred the displeasure 
of his father, seeks and craves every means and 
opportunity of appeasing his anger (nor can any 
repulse make him despair of regaining his wonted affec- 
tion, since it is written, '^ Ask and it shall be given 
to you, knock and it shall be opened unto you"), so I 
also, more anxious because your Holiness has with- 
drawn your favor from me than for any other loss, eagerly 
fly to your feet, beseeching you that at last ^ my cry 
may be heard in your sight, and that I may no longer 
be deprived of your embrace. 

To whom shall I go, if not, as one of his sheep, to 
the Shepherd whose voice I long to hear, whose bless- 
ing I implore, whose saving presence I ardently 
desire ? I would at once go and cast myself at your 
feet if I could make the journey, free from the attacks 
and plots of wicked men. As soon as I can do so with- 
out risk, I. intend to start, and with all my heart I 
wish it, so that at last I may clear myself from every 
calumny. 

In the meantime, T most humbly submit, in all 
things, as I have ever done, to your supreme author- 
ity; for if through want of judgment or inadvertence 
I have erred, you will not find in me wilful malice. I 

were capable of any iniquity against him, and as they had on 
various occasions waylaid his couriers, stolen his correspond- 
ence, and forged despatches in his name, we are not rash in 
suspecting them of a like offence on this occasion. For in- 
stances of this dishonorable method of opposition, characteristic 
. of the age, we refer the reader to Villari, ii. 119, 295. 

1 The natural inference is that Savonarola had previously 
written without avail; the letters were probably intercepted 
or lost, 



O 



100 WAS SAVONAROLA EXCOMMUNICATED? 

humbly implore forgiveness. I beseech your Holiness, 
therefore, that you will deign not to close against me 
the fountain of your clemency and benignity, for did 
you know me you would find me not less devoted to 
your Holiness than sincere, and ever your most 
obedient servant. I humbly commend myself to your 
Holiness. 

Your Holiness 's most devoted son and servant. 

The efforts of his friends continued in unabated 
zeal, and their hope of relief was general. As late 
as November 19, according to a letter written by 
the Roman envoy of the Duke of Ferrara, Savona- 
rola had reason to expect a speedy and favorable 
settlement of the unhappy affair, for even then the 
Pope seemed kindly disposed towards him.^ But 
the spirit of revenge and the conflicting interests 
of politics were destined to spoil all.^ 

Towards the end of the year the Republic be- 
came impatient on account of hopes so long 
deferred, and arranged to send Dominic Bonsi, as 
a second special envoy to' Rome, instructed to 
co-operate with Bracci for three purposes : the re- 
lief of Savonarola, the restoration of Pisa through 
the Pope's influence, and an authorization to levy 
a tax on church property, to enable the government 
to meet extraordinary expenses. 

The new year, 1498, was drawing near, with 

1 Cappelli, pp. 98, 99. 

2 Bontji's letter (Gherardi, p. 208), sent later, proves this. 
See also Marchese, Scritti Vari, i. 238. 



FACTS, BRIEFS, AND LETTERS. 101 

Savonarola still in retirement and entering on the 
seventh month of his public submission to the 
Brief of excommunication, though in his own con- 
vent he held his office of Prior (and no contrary 
orders had come from the Master General), and had 
celebrated Mass daily.^ It was his deference for 
the papal mandate, his fear of possible scandal to 
the weak, that dictated his public course, and with- 
held him, during the plague in the summer of 
1497, from ministering sacramentally to the afflicted 
people .2 

The period of silence had, however, been well 
utilized. Some of Savonarola's best literary work 
was then done, including the completion of the 
" Triumph of the Cross." Moreover, the nature of 
the difficulty between himself and the Pope had 
been explained and made clear through various 
publications. The question had been fully dis- 
cussed pro and con^ the most notable contribution 
to the controversy, after the Friar's own writings, 

1 Among his own brethren he had not ceased to discharge 
any of the offices of religion. The Chronicle of St. Mark re- 
cords, among other incidents of this period, several receptions 
to the habit and professions of novices made under Savonarola 
as Prior of the convent. 

2 Ignorance on this point has led incompetent writers to 
charge Savonarola with cowardice, the last accusation that 
could be brought against him. Two beautiful letters breathing 
the spirit of a true servant of God, not onlj ready to lay down his 
life, but even eager for death, are his own clear evidence. They 
Avere written in July, and were addressed to the Brethren of St. 
Mark's, and to a Father Paul. See Epistoke, pp. 179 seq. 



102 WAS SAVONAROLA EXCOMMUNICATED? 

having been John Francis Pico della Mirandola's 
"Defence against the Unjust Excommunication." ^ 

The majority of the people were, therefore, not 
only instructed, prepared against scandal, but were 
eager for the reappearance in the pulpit of the 
Friar. '' We die of hunger," they said ; " when 
will you preach ? " ^ Since July they had wit- 
nessed the results of his suspension, for, in less than 
a month after the excommunication had been pub- 
lished, Florence had gone back to the days of 
Lorenzo. " Immoral practices had returned, as if 
by magic; the churches had been deserted, and 
the taverns filled." ^ The contemporary historian 
Nardi paints a sad picture ; and the drawing of 
other writers of the time is equally graphic. 

The libertines, who thoroughly understood the sit- 
uation, were for their own vile purposes delighted at 
the great preacher's humiliation and powerlessness. 
The cold-blooded politicians, who had no standard 
save that of selfishness and expediency, though they 
were aware of the facts governing the case, were 
ready to play politics against religion, Pisa against 
the Friar, as might best suit their present purpose.* 

1 Quetif gives the original Latin, — the first of his "Addi- 
tiones." 

2 Bayonne, p. 142. 

3 Villari, ii. 193. The Friar himself enters into details in his 
second sermon on Exodus, showing the fearful backsliding of 
the people. 

* The sad ending of May, 1498, would prove how few real 
friends Savonarola had among the public men of Florence. 
His passing was to be another illustration of the painful truth 



FACTS, BRIEFS, AND LETTERS. 103 

CHRISTMAS, U97 — FEBRUARY 11, 1498. 

Having taken careful measure of the state of 
affairs, having deliberately weighed all the circum- 
stances, in the light, not of conscience only, but of 
theology and canon law, and after counsel vv^ith 
competent men in his own community and with 
other friends, Savonarola determined to assert 
what he believed to be his right, to fulfil what 
he regarded as a duty. 

On Christmas, 1497, he publicly celebrated Mass, 
administered Communion to a large number of the 
faithful, and conducted a grand procession through 
the cloister and square of St. Mark's.^ 

On Epiphany, 1498, the Signory in a body sol- 
emnly went to St. Mark's to attend the Mass, which 
was sung by the Prior. This demonstration was 
intended by the officials to be a public manifesta- 
tion of their veneration for Savonarola, whose hand 
each one in turn afterwards kissed. Three days 
later Bonsi started for Rome. 

For almost a month the political fencing was 
continued. On February 8, the envoy was able to 
report to his Government that the Pope, having 

that not many politicians are capable of genuine friendship 
when their interests are endangered. 

1 This procession was but a part of the extraordinary devo- 
tions that had been offered by request of Savonarola, in all the 
convents of the Congregation, from All Saints, 1497, in suppli- 
cation for light and for the special mercy of God on His 
afflicted Church. 



104 WAS SAVONAROLA EXCOMMUNICATED? 

received guaranties, was prepared to settle the 
affair of Pisa, and that then he would do everything 
possible to gratify the Republic.^ In the meantime 
the Signory had ordered that benches should be 
provided for the Cathedral, as during the Lent of 
1496. The Vicar General,^ the Archbishop being 
then absent, made a protest, and published a letter 
forbidding attendance at the sermons, under pen- 
alty of excommunication. The Signory gave him 
two hours to withdraw his threats and prohibi- 
tions, and to resign his post, or they would deal 
with him as a rebel.^ This decisive stand had the 
desired effect. 

Savonarola was then in the Convent of Fiesole. 
Thither the ambassador of the Duke of Ferrara 
went to interview him as to his feelings and wishes. 
To the ambassador's objection that if he preached 
he would give scandal, Savonarola answered that 
had the censure been justly inflicted, no one would 
more fully respect it. He commented on the de- 
plorable condition of the Roman Court, and added 
that his speaking would provoke neither scandal 
nor disorder.* 

On Septuagesima Sunday, February 11, he 

1 Gherardi, p. 176. 

2 A member of the Medici family. 

3 Nardi, 1. ii., p. 69. 

^ Cappelli, pp. 101, 102. The reader who consults Pastor, 
"History of the Popes," vi. 104-106, will learn of one most 
painful incident which then kindled anew and justly the fire of 
Savonarola's indignant zeal. 



FACTS, BRIEFS, AND LETTERS. 105 

mounted the pulpit of the Duomo, and delivered a 
remarkable sermon, during which he explained 
and defended his position with regard to the ex- 
communication. 

Here, we believe, our narration of the historical 
facts should close, with the presentation of one 
letter, that written by the Friar on March 13, and 
promptly forwarded to the Pope. We pass by the 
" ordeal," the foolish and unhappy spectacle that 
was the immediate occasion for the mob's out- 
break ; we do not consider the treachery of the 
selfish politicians who bartered away the life of an 
unselfish benefactor and genuine patriot; we do 
not discuss Savonarola's letters to the sovereigns, 
touching a Council, — an occasion of great alarm to 
Alexander, ^ of renewed anger against the bold 
friar, and the final cause of his death? We do not 
enter on a criticism of his preaching following his 
appearance in the pulpit on Septuagesima Sunday .^ 

What Savonarola said or did subsequently has 
no bearing on the validity of the censure. An in- 
telligent judgment of his. case can be formed only 
after a consideration of the essential facts as we 
^ have given them ; and only after a studious exami- 
nation of these facts under the light of admitted 
principles of canon law and theology, can a satis- 

1 Nardi, 1. ii., p. 70. 

2 In a subsequent volume, I hope to discuss these questions 
freely, when I shall give important documents. 

3 We shall, however, refer to these sermons in the course of 
our argument. 



j^ 



106 WAS SAVONAROLA EXCOMMUNICATED^ 

factory answer be made to our inquiry. Still, a 
letter written by the Friar at a time when he fore- 
saw rapidly approaching the end which for years 
he had predicted, affords an insight into his soul 
and the purpose of his mission, that may not be 
valueless in our estimate of his conduct. We 
give the full text : ^ — 

Most Holy Father, — Having seen some pastors 
of the Church leading into error, through evil example 
and unsound doctrine, the sheep committed to their 
care, yea, by their many crimes going forward to hell, 
I considered it part of my duty, for the honor of God 
and for the exaltation of the most Holy Faith, to de- 
fend the truth of Catholic teaching, to denounce im- 
morality, to correct sinners, and to recall them to a 
Christian manner of living. But while I so preach, 
endeavoring, by the announcement of impending 
scourges for the wicked, to draw the people to the 
narrow way, ^'tribulation and distress have seized 
me, and there is no one who will console or help me. '^ 

At least, I hoped that your Holiness would come to 
my aid, and that you would arise and fight for me, 
against the enemies of the Faith. The contrary, alas, 
has happened ! Since your Holiness rejected so many 
vindications of my innocence, so many reasons sub- 
mitted to you, not to excuse sin, but to demon- 
strate the purity of my teaching, the truth of my 
preaching, and to show the humility with which I 
venerate your Holiness and the Holy Roman Church ; 

1 For the Latin text, see Quetif, pp. 298-300. 



Pacts, briefs, and letters. 107 

and since, as it seems, you gave ear to my adversaries, 
so that it was hopeless for me to look for any help from 
your Holiness, which of right I should receive from 
the Supreme Pastor, I consider myself as abandoned to 
the fierce wolves who rage against me. 

However, my hope is in Him who chooses the weak 
things of this world that He may confound the strong. 
He will hear me, because of the truth for which I 
have borne and suffered so much. And He will punish 
those who have persecuted me, who have prevented the 
work of God which I strove to do, after the example 
of Christ; for never did I seek my own glory nor do I 
seek it now, but on]y death, and that with the most 
ardent longing. 

Let your Holiness not fail to take measures for 
your own salvation. 

Your useless servant in Jesus Christ. 

March 13, 1498. 

There was no answer to this letter ; its effect on 
Alexander cannot be judged, but succeeding events 
were calamitous for the Friar. 



108 WAS SAVONAROLA EXCOMMUNICATED? 



II. 

THE -QUESTION OF CENSURES. 

THAT our readers may have before them the 
principles of canon law regarding ecclesias- 
tical censures, as these affect Savonarola's case, we 
present such principles with sufficient fulness for 
an intelligent understanding. A censure is a spir- 
itual and medicinal penalty, inflicted by competent 
ecclesiastical authority, on those of the faithful 
who are delinquent and contumacious, through 
which penalty they are deprived, for a time, of the 
use of certain spiritual goods, for the purpose of 
just punishment, but chiefly to induce them to 
relinquish their obstinacy or contumacy in sin. 
Our definition embodies the points generally in- 
cluded by canonists.^ 

Of the three kinds of censures that are employed 
by the Church, we are concerned with one only, 
excommunication, which is defined as a separation 

1 Billuart, de Censuris, D. i., art. i., torn, ix., p. 482; Schmalz- 
grueber, pars iv., t. 39, n. 1 seq. ; Reiifenstuel, 1. v. Decret. 
t. 39, c. 1, n. 1-6, torn, v., p. 320 ; Zallinger, 1. v., t. 39, torn, 
y. p. 255; Stremler, prem. partie, s. iv., c. 1, p. lYl; Leancler, 
Tr. i., D. i., q. 1 seq., torn, iv., pp. 3, 4; and canonists and 
moral theologians in general. Leander enters into details not 
generally available, on every phase of the intricate question of 
Censures. 



THE QUESTION OF CENSURES. 109 

from the communion of the Church as to fruit and 
general suffrages.^ 

We may enlarge on this language of the schools, 
so as to render it more clearly intelligible to the 
general reader, by stating that the drawing of this 
sword, as the Council of Trent ^ designates excom- 
munication, whereby a diseased member is severed 
from the spiritual Body of Christ, is the gravest 
penalty that the Church can impose ; ^ it implies 
the most grievous deprivation, an ejection, for a 
time, from the household of God on earth, and a 
denial of certain spiritual favors and blessings 
which are the happy portion of the faithful. 

We say an ejection for a time, because, while an 
excommunication might endure, on account of the 
obstinacy of the sinner, until death, its purpose, in 
the mind of the Church, is of salutary punishment, 
leading to a change of life, urging a return to God in 
penitence ; and, therefore, as a disciplinary and me- 
dicinal remedy, this separation of a member from 
the Body of Christ, is not intended to be perpetual.* 

1 St. Thomas, In 4 Sent. D. xviii., q. 2, a. 2, and Supple- 
mentum, q. xxi., a. 1 ; St. Eaymundus, 1. iii., t. 33, s. 6, p. 380. 

2 Sess. XXV., cap. 3, de Reformatione, where the Conciliar 
Fathers speak of excommunication as the very nerves of eccle- 
siastical discipline. Several of the early Fathers also use the 
figure of a sword to signify the spiritual weapon of excommuni- 
cation. Thus St. Cyprian, Epistle 62, to Pomponius, n. 4, tom. 
iv., p. 371, and St. Jerome, Epistle 14, to Heliodorus, n. 8, tom. 
i. (xxii. of Patrology), p. 352. 

3 St. Augustine, Lib. de Correptione et Gratia, cap. xv., p. 
944, tom. X. (xliv. of Patrology) ; Benedict XIV., 1. x., c. 1, p. 343. 

4 St. Antoninus, cap. 76, n. 1, p. 383 (secundo) ; St. Angus- 



110 WAS SAVONAROLA EXCOMMUNICATED? 

We also say a denial of certain spiritual favors, be- 
cause, though excommunication deprives the person 
so censured, either wholly or in part, of the com- 
mon spiritual goods of the Church, — as Mass, the 
Sacraments, — it does not strip him of those which 
proceed directly from Christ the Head, — as Faith 
and Hope, — over which the Church does not exer- 
cise control, nor does it shut him out from the 
private prayei's of the faithful, since the Church 
does not wish to raise such a barrier against his aid. 
A member thus rejected from the household of the 
Faith is, while the censure endures, as "the 
heathen and the publican," ^ as one given over to 
Satan.2 

As the right of fulminating such a censure 
arises from the authority with which Jesus Christ 
has enriched His Church, for her proper gov- 
ernment and for just defence against unruly mem- 
bers, this power is not a personal, absolute right, 
subject to the mere will of prelates, but it must 
be exercised " with great sobriety and modera- 

tine (loc. cit.), who speaks of it as a pastoral necessity, a separa- 
tion from the healthy sheep cf one who has been contaminated, 
in the hope of its cure, a separation with love (Enarratio in 
Ps. liv., N. 9, torn, iv., 635), and as a merciful severity (De 
Fide et Operibus, c. iii., tom. vi., 199), respectively torn, xxxv, 
and xxxvii. of Patrology ; Craisson, torn, iv., lib. iii., pars 
3, cap. 2, N. 63(30, p. 308. 

1 St. Matthew xviii. 17. 

2 1 Corinthians v. 5 ; St. Augustine (De Verbis Evangelii 
Matthaei, Sermo 68, n. 4, p. 1876, tom. v., altera pars, xxxix. 
of Patrology) says that such a one has gone down by the broad 
and spacious way, as to hell. 



THE QUESTION OF CENSURES. Ill 

tion;"i it is safeguarded by well-defined condi- 
ditions in respect to which ecclesiastical law is 
explicit. We shall, therefore, present some points 
as taught by 'canonists on censures in general, 
confining ourselves to those which are available 
in excommunication, and which are particularly 
applicable in the special case of Savonarola. 

The infliction of this penalty presupposes a very 
grave offence against Faith, morals, or ecclesiasti- 
cal discipline. Such a sin must be not only mortal 
internally, or in conscience, but it must also be ex- 
ternally evident in its enormity, complete of its 
kind, and specially prohibited by the Church, under 
censure. Moreover, in case of an individual ex- 
communicated, his crime must be entirely personal, 
his own alone, so to speak, and even notorious, 
before he can be denounced as having incurred 
such a penalty. Finally, in this unhappy state of 
guilt the delinquent must be truly obstinate or 
contumacious, before he can be bound in conscience, 
though the just presumption of such a state of 
mind would suffice for the external effects of a 
censure.^ 

1 Cone. Trid. Sess. XXV., cap. 3, de Reformatione. 

2 The reader is referred to the following authorities : Con- 
cilium Lateranense, cap. 48, de Sententia Exc. ; Concilium Lug- 
dunense, cap. Constitutionem, 9 de Sent. Exc. in 6° ; Concil. Trid. 
Sess. XXV,, c. 3, de Reformatione ; St. Raymundus, 1. iii., t. 33, s. 
7, p. 391 ; Schmalzgrueber, pars iv., t. 39, de Sent. Exc. tom. xi., 
p. 397, no. 34, pp. 403, 405, 406, nn. 57, 62-66; Billuart, de 
Censuris, D. i., a. 4, tom. ix.,pp. 482se<7. ,• St. Alphonsus, 1. vii., c. 
1., n. 31, 48, 49, tom. ii., pp. 791, 795 ; Fagnanus , cap. Responso, in 



112 WAS SAVONAROLA EXCOMMUNICATED? 

The note of contumacy is warranted only when 
a warning has been given, and has not been heeded. 
For censures attached to a fixed law, the pro- 
mulgation of the statute constitutes a standing 
warning, though a more formal or canonical admo- 
nition is necessary for due order and for the justice 
of such a penalty. For the valid infliction of 
censures emanating from a superior commanding 
a particular thing by way of a personal precept,^ 

ii. par. de Sent Exc. n. 92, torn. iv. 194, secundo; Bucceroni, p. 7 ; 
D'Annibale, t. vi., tit. xi., c. 1, torn, i., p. 321 ; Castro Palao, de 
Censiiris, pars vi., D. 1, p. 7, nn. 6, 7 ; Concilia (Theologia), 1. iii., 
c. 4, de Censuris, torn, x., p. 254; Leander, t. i. D. 8, q. 2 seg., 
torn, iv., pp. 58 seg, ; Stremler, prem. p. c, vi., s. 4, p. 189 ; Cabas- 
sutius, 1. v., c. 10, n. 11, torn, ii., p. 172; Eeiffenstuel, 1. v. Decret. 
t. 39, de Sent. Exc. c. 1., nn. 8, 9, p. 320 ; Bailly, torn, ii., 5, a. 5 
Berardi, pars ii., D. 3, c. 4, torn, iv,, p. 237; Prselectiones S 
Sulpitii, pars iv., s. 7, a. 1, torn, iii., pp. 227 seg.; Benedict XIV. 
1. ix., c. 6, and c. 14, pp. 299, 329, 1. x. c. 1, p. 343 ; Craisson, torn 
iv., lib. iii. pars 3, n. 6321 seg., pp. 294, 295, and cap. 2, sec. iv., n 
6394 seg.., pp. 319-324. On the rashness and injustice of supe 
riors indiscreetly imposing censures, especially those latce sen- 
tentice, Gerson writes plainly. " To whom," asks this celebrated 
doctor, "shall I liken such men, who, for political convenience 
or for avoiding slight trouble, act in this manner ? To one 
who, wishing to brush from his neighbor's forehead a fly, strikes 
him with an axe and dashes out his brains." (Quoted by Van 
Espen, tom. ix., p. 15.) Vigorous and picturesque ! 

We do not consider in this discussion, what is known as 
minor excommunication, which may be inflicted for venial sin. 
It is 'not only irrelevant, but, strictly speaking, it is not ex- 
communication as generally understood, which, as St. An- 
toninus says, cap. 74, n. 9, following the canons, cap. Si guem, 
59, de Sent. Excom. is always considered major when there is 
no distinction ; nor is it any longer of practical purpose. 

1 Which is considered temporary, as distinguished from a 
law that is stable and fixed ; and thus penalties announced b^ 



THE QUESTION OF CENSURES. 113 

some warning is necessary. The obligation of a 
canonical or triple and written admonition rests 
on Scriptnral grounds ^ and has a solemn historical 
confirmation in the case of JSTestorius, who was 
thrice warned by the Fathers of Ephesus, and in 
that of Dioscorus, who was treated in like manner 
by the Fathers of Chalcedon. 

According to the doctors in canon law, this 
threefold admonition is necessary for the legal 
justice of a sentence (unless the urgent gravity 
of the case would warrant a superior in giving 
only one warning and that peremptorily), and 
according to the present discipline, a period of two 
days at least should intervene between the formal 
written announcements .^ 

the former are known as censures ah homme, and the latter, 
censures a jure. For this distinction as to the efficient cause of 
censures, the reader is referred to any of our canonist authori- 
ties, but St. Raymond (1. iii., t. 33, s. 7, pp. 381, 392) treats this 
point in extenso and very clearly. 

1 St. Matthew xviii. 15-18 ; 2 Thessalonians iii. 11-15. 

2 St. Antoninus, cap. 74, n. 5, p. 382 (secundo) ; St. Thomas, 
In 4 Sent. D. xix., q. 1, art. 3 ; St. Alphonsus, 1. vii., c. 1, n. 52 
seg., torn. ii. pp. 796 seq. ; Billuart, loc. cit. ; Panormitanus, tom. 
viii., pp. 182, 183, cc. 18, 19, 23, who claimed that four days' in- 
terval should be given ; Reiffenstuel, loc. cit., p. 321, n. 24, n. 37, 
p. 322, tom. V. ; Schmalzgrueber, pars iv. t. 39, de Sent. Exc, 
tom. xi., pp. 394-396, n. 26-31; D'Annibale, Tr. vi., tit. 1, 
tom. i., pp. 323, 324; Sanda^us, cap. 48, Sacro, de Sent. Exc. ii. 
1224 ; Bucceroni, pp. 8, 9 ; Leander, t. i., D. 5, qq. 1 seq., tom. 
iv., pp. 36 seq. ; Innocentius IV., in cap. Cummedicinalis, de Sent. 
Exc, 1. v., p. cxlix (2) ; Stremler, prem. p., s.iv., chap. 9, pp. 212, 
213; Cabassutius, 1. v., c. 10, n. 18- seq., pp. 175 seq.; Benedict 
XIV., 1. ix., c. 14, p. .329; De Palude, In 4 Sent. D. xviii., q. 1, 
art. 4. This feature of contumacy (which cannot be imputed 

8 



114 WAS SAVONAROLA EXCOMMUNICATED? 

But, without ani/ warning, at least verbal, an 
alleged delinquent cannot be declared contuma- 
cious, or in contempt, even virtual, of ecclesiasti- 
cal authority commanding under censure by way 
of a particular precept. Therefore, as an essential 
condition (that of contumacy) would be wanting, 
a censure ah homine, so promulgated, would be 
invalid.^ 

Considering the formal terms in which they are 
expressed, censures are distinguished as latce sen- 
tentice^ and ferendce sententice. In doubt, the 
latter, as the milder, is always to be understood." 
By censures latce sententice those are meant that 
are so joined to a law or a precept that by the very 
fact of disobedience to such law or precept, the 
penalty is incurred, in conscience and before God. 
For the public brand and effect before men there is 
required, however, a due statement, by competent 
authority, of the admitted or proved fact of such 
disobedience. Such a statement, or sentence, does 
not require a judicial process ; it is simply a formal 

where there is no warning) is so essential that it is only when it 
is present and grave that, according to the general opinion of 
canonists, excommunication can be inflicted for sins altogether 
past and having no relation to the future. And then the 
penalty strikes directly, not the sin, but the persistence in it by 
the obstinate sinner. 

1 Consult authorities named in preceding note (2, p. 113,) 
and canonists in general. 

2 Schmalzgrueber, pars iv,, t. 39, de Sent. Exc. torn, xi., p. 388, 
n. n ; Bucceroni, p. 8; Cabassutius, 1. v., c. 10, n. G, torn, ii., 
p. 171, 



THE QUESTION OF CENSURES. 115 

declaration, an official announcement to the public 
that the delinquent named has already brought upon 
himself the penalty imposed.^ In no manner does 
the validity of the censure or its binding force, in 
conscience, depend on this declaratory sentence.^ 

Censures ferendce sententice are promulgated, 
not as operative on the commission of the prohib- 
ited act, but as threats, and as involving liability 
to such penalties, after due process against the 
offender by the superior, who thus gives effective 
force, through a judicial sentence, to the menace 
accompanying the command.^ 

As to censures a jure^ being attached to laws 
which are presumed to be just, there can be no ques- 
tion of injustice ; it is only in censures ah Jiomine that 
the distinction is necessary between /i^s^ and unjust. 

That a censure ah Jiomine may be considered 
just and valid, the following conditions are 
required : jurisdiction, a legitimate motive, a cause 
sufficiently proved, and a right and lawful order 
of procedure. Lacking either of these which are 
not substantial (as a legitimate motive or the acci- 
dentals of right order), the censure is valid before 
the Church, but unjust. Lacking any of the con- 

1 For details, the reader is referred to Schmalzgrueber, pars 
iv., t. 39, de Sent. Exc, torn, xi., p. 388, n. 11 ; Vecchiotti, torn, 
ii. p. 334 ; Cuniliati, ii. 353, and canonists generally. 

2 Even were the sentence otherwise null, its nullity would 
affect only the public consequences of the censure. Stremler, 
prem, p., s. iv., c. 9, p. 213. 

3 Stremler, prem, p., s. iv., chap. 2, p. 177, and others. 



116 WAS SAVONAROLA EXCOMMUNICATED? 

ditions that are substantial (as jurisdiction, a cause 
sufficiently proved, or the essentials of right order), 
such censures are invalid as well as unjust; and 
this must, therefore, be said of all fulminated 
either against an innocent person, or without ajiy 
warning or citation to a delinquent, or without 
juridical proof of the offence.^ 

Thus a person must be considered as legally 
innocent, not only when in conscience he is really 
free from the guilt of the alleged offence, but 
also when, though really guilty, he is juridically 
acquitted or not juridically proved guilty .^ On 
this conclusion there is no dispute ; all canonists 
agree that a censure uttered against such a person 
would be an abuse of power, and of no binding 
force. In the case of one really innocent, but 
through untoward circumstances and weight of 
evidence, juridically convicted, canonists disagree 
as to the binding power of a censure fulminated 
on such a conviction. The more probable opinion, 
supported by eminent authorities, holds that though 
such a censure, resting on a false presumption and 

1 St. Raymond, 1. iii., t. 33, s. 8, p. 403 ; Van Espen, c. v., s. 
1, 3, torn, ix., pp. 16, 17; and other authorities, as in note 3, 
p. 113. 

2 Even if the judge has private or personal knowledge of the 
guilt of the accused, a sentence based on it alone would be null ; 
the condemnation must rest on information officially recognized 
and juridically admitted and proved. This holds for censures 
in general ; our discussion does not touch the disputed question 
as to ordinary judicial proceedings, nor do we include suspen- 
sion ex informata conscientia. 



THE QUESTION OF CENSURES. 117 

on error, would be invalid in conscience, yet out 
of respect for the authority of the Church, and to 
avoid scandal, the one thus unjustly censured 
should pay external respect to the censure, until 
it is withdrawn or its invalidity is made evident.^ 

Canonists also hold that a censure notoriously un- 
just is invalid,^ as are likewise those promulgated 
against the will of the superior,^ or for alleged 
disobedience in maintaining a privilege,* or which 
contain an intolerable error, — as when something 
unlawful 01 impossible is commanded, or something 
good in itself is forbidden.^ 

Having stated these principles which must be 
our guides, it remains to consider what should be 
the conduct of one of the faithful who has been 
subjected to the penalty of an excommunication. 

1 Innocent IV., loc. cit., cap. Dolet a nonnullis, and cap. Per 
super., p. clix; Reiffenstuel, tit. 39, t. v., p. 388; Zitelli, cap. v., 
art. 1, p. 505 ; Billuart, cle Censuris, D. i., a. 5, torn, ix., p. 489. 
The reader will find Schmalzgrueber (pars iv., t. 39, de Sent. 
Exc, torn, ix., pp. 412, 413, n. 80-83) very clear on these points. 
St. Augustine (in his sermon 351, on the utility of doing 
penance) has a beautiful passage embodying this teaching, and 
entreating the accused to submit in humility and patience, 
though reprobating condemnation that is imposed outside the 
law and order of tlie Church. (Tom. v., altera pars, pp. 
1545-6, cap. iv., Nos. 9 and 10. Tom. xxxix. of Patrology.) 

2 Panormitanus, c. vi., tom. vii.. Ill; Prieras, i. 356. 

^ Prieras, loc. cit. 

* Panormitanus, viii., 180 ; Fagnanus, cap. Responso, 98, 115, * 
tom. iv., 195; St. Antoninus, c. 73, n. 11, p. 382 (2). 

5 S^andjBus, c. xl.. Per tuns, ii. 1213; St. Antoninus, c. 73, n. 
8, p. 382 (1); Prieras, i. 358; Schmalzgruebev, pars iv., t. 39 
tom. xi., 426, n. 115; Bucceroni, p. 13. 



118 WAS SAVONAROLA EXCOMMUNICATED? 

Unless the sentence is revoked by a qualified power, 
there is only one way of release from the bonds of 
a censure really incurred, and that is through the 
absolution granted by competent authority, which, 
in the case of a censure ah liomine^ by the Pope, 
means only the Sovereign Pontiff, or one especially 
delegated by him for this purpose. Neither the 
amendment nor the death of the delinquent can 
raise the ban. The contrary proposition was 
formally condemned by the Holy See.^ Only the 
power of the Keys, by whicli the bond is formed, 
can break it. If one is bound by different censures, 
the absolution must express the cause of these. 
As a reparation for the sake of the people who 
have known the offence, the absolution and the 
oath or solemn promise of amendment by the 
accused must be made public. If absolution be 
given, as it can be, in danger of death (articulo 
mortis) by any priest, he must exact from the 
delinquent a promise of amendment and reparation 
for the scandal given; and there must be some 
authentic announcement to this effect.^ 

1 Decrees of March 18, 1666, and August 28, 1794. 

2 On the subject of absolution from censures, the reader is 
referred to St. Raymundus, 1. iii., t. 33, s. 3, pp. 393, 395; St. 
Thomas, In 4 Sent. D. xviii., q. 2, a. 5, and Supplementum, q. 
xxi., a. 4; q. xxiv., a. 1-3; Devoti, 1. iv., t. 21, Leander, t. 1, 
D. xi., qq. 1 seq., torn, iv., pp. 77, 78; Schmalzgrueber, pars iv. 
t. 39, de Sent. Exc. xi., 423, n. 107 ; Ferraris, art. vii., n. 23, torn, 
iii. p. 363; Zitelli, cap. v., art. 1, p. 505; Fagnanus, de Sent. 
Excom., cap. 27, iv., pars 2, p. 159 ; Bailly, de Censuris, art. viii. ; 
Scavini, de Censuris, n. 82; St. Alphonsus, 1. vii., c. 1, n. 116 



TitB QUESTION OF CENSURF.S. 119 

Kegarding censures which are unjust or invalid, 
the following principles are sound : An unjust but 
valid censure binds in conscience and before the 
Church, and therefore absolution must be ob- 
tained.^ An unjust and notoriously invalid cen- 
sure binds neither before God nor man, and 
therefore there is no need for absolution.^ A 
sentence that is invalid, but whose invalidity is 
not notorious, does not bind in conscience, but, 
according to that law which forbids us to give 
scandal, one who is so censured must publicly 
hold himself as excommunicated, until he is ab- 
solved or until he has sufficiently demonstrated 
the nullity of the censure so as to remove the 

seg., torn. ii. pp. 820 seq ; Leander, Tr. ii. D. xvii. passim, torn. 
iv., pp. 203 seq. ; Bonacina, de Censuris, D. i., q. 3, p. 1, torn. i. 301 
seq. ; and canonists generally. Some authors contend that the 
delinquent must, as a necessary condition, ask to be absolved, 
but the more probable opinion follows the Angelic Doctor who 
teaches (loc. cit.) that as excommunication is a penalty, not 
depending on our will alone, as does sin, absolution from the 
former may be given even to an unwilling person, but it must 
be given, in order to free him. On this latter point there is no 
dissenting canonist or theologian. As to the obligation under 
Avhich one censured lies of seeking freedom from his bond and 
sin by restoration to grace and communion, see Patuzzi, Tr. x., 
c. 9, con. 4, de Sacramentis, tom. vi., 325 ; St Alphonsus, 1. vii., 
c. 1, n. 130, tom. ii. 823; Craisson, tom. iv., lib. iii., c. 2, s. 8, n. 
6438, p. 336. 

1 St. Antoninus, c. 73, n. 6, p. 382 (primo) ; St. Raymundus, 
1. iii., t. 33, s. 8, p. 402; Fagnanus, de Sent. Excom., cap. Per 
tuas, n. 11, tom. iv., 175 (2), and authorities generally. * 

^ St. Raymundus, loc. cit. ; canonists and theologians cited 
in note 2, p. 118. 



120 WAS SAVONAROLA EXCOMMUNICATED? 

danger of scandal, and to refute the charge of 
acting in disrespect to authority.^ 

1 Gelasius, causa xii., q. 3, c . 46 (torn, lix., p. 150 of Patro- 
logy; and pp. 102-110, de Aiiathematis Vinculo); St. Antoni- 
nus, cap. 73, n. 12, p. 382 (secundo) ; De Palude, D. xviii., q. i., 
a. 3 (three authorities cited by Savonarola; see his letter, 
page 153, in which I have corrected some mistakes in Quetif s 
version) ; Innocent IV., 1. v., p. cxlix, cap. Cam voluntate ; Keif- 
fenstuel, tit. 39, n. 42, tom. v.,., 388 ; Schmalzgrueber, pars iv., 
t. 39, de Sent. Exc. xi., 412, 413, n. 80-83; Salzano, c. viii., n. 12. 
p. 272 ; Leander, t. i., D. x., q. 31, torn, iv., p. 74 ; Lacroix, 1. vii., 
c. 4, n. 84, tom. ii., 437 ; Bailly, de Censuris, art. 7 ; Cuniliati, ii., 
358, 359 ; Billuart, de Censuris, D. i., a. v., tom. ix., 489 seq . ; 
Concina (Theologia), 1. iii., D. 1, c. 5, tom. x., p. 263, The oft- 
repeated sentiment of St. Gregory : " The sentence of the Pastor, 
whether just or unjust, must be feared," Concina and other 
authorities quote. They conclude that the Holy Pope is to be 
understood simply in the sense that the subject must respect 
authority, nor should he rashly or proudly contemn it, even 
when it is unjustly exercised. And this last-named canonist 
adduces the words of St. Augustine, to which Savonarola had 
appealed : " What matters it if a defiled conscience does not 
blot me out from the Book of Lifel " and St. Jerome : " Before 
the Judgment, inquiry will be made, not according to the sen- 
tence of priests, but according to the manner of our lives." 

We also deem it well to refer to the great Bishop of Hippo 
(de Vera Religione, c. 6, n. 11 ; tom. iii., pars prior, p. 128 
(xxxiv. of Patrology)), who writes that, though examples are 
rare, they are more frequent than might be believed, of unjust 
and invalid exclusion from the Church of God, But the holy 
Doctor exhorts the persecuted one to patience, and adds that 
God, who sees in secret, will reward him, even while under the 
ban, for such trials work for the greater good of souls. 

And that St, Gregory intended only this is evident from his 
own words in the same Homily (26th on the Gospels, n. 5 and 6, 
pp. 1200, 1201, torn, ii., of Patrology, Ixvi.) : "The case must be 
examined, before the power of binding and loosing is exercised, 
for then only is the absolution of the prelate true, when it fol- 
lows the judgment of the Eternal Judge, The prelate deprives 



THE QUESTION OF CENSURES. 121 

We have said he must publicly hold himself 
as excommunicated, because, privately and in the 
presence of those who know his innocence, he may 
continue to act according to his rights and privi- 
leges, be they peculiar to the clergy or laity .^ 

There remains one more point for consideration. 
We shall dismiss it with a few words. With a 
person who has been declared excommunicated, 
and denounced as one to be avoided, it is not 
lawful for the faithful to hold religious commun- 
ion before absolution has been granted or suf- 
ficient proof has been given that the censure 
inflicted was invalid. In the former case, the 
fact of absolution may be attested by general re- 
port, or on the evidence of even one witness who 
is reliable. Indeed, the statement by the accused 
himself that he has been freed from the censure 
will justify the people in holding communion with 
such a man if he is of delicate conscience, and 
otherwise worthy of belief.^ 

himself of the power of binding and loosing (that is, God does 
not ratify his act) when he exercises it merely after his own 
will, or through favor or hatred, and not for the rights of his 
subjects, binding the worthy, and loosing the undeserving, 
' killing souls which should not die, and saving souls alive which 
should^'not live,' as saith the Prophet Ezechiel" (xiii. 19). 

1 Billuart, de Censuris, loc. cit. ; Cuniliati, Tr. xv., c. 1, s. 6, 
ii., 358, 359 ; Cabassutius, 1. v., c. 10, n. 12, p. 173. There is 
only one authority (Navarre) against this common opinion of 
canonists and theologians. 

2 St. Alphonsus, 1. vii., c. 1, n. 146, tom. ii., p. 828, who quotes 
in support of his ruling Lacroix, Navarre, and other eminent 
authors. 



122 WAS SAVONAROLA EXCOMMUNICATED'^ 

From this teaching it is evident that the con- 
dition of one who has been invalidly excom- 
municated opens even an easier way to a just 
recognition of his freedom from censure, by the 
faitliful, to wliom the true state of the case has 
been made known. Once the facts have been 
established, such a person is in possession of all 
his rights as a Christian in full communion with 
the Church. 



DID THE FRIAR INCUR THE CENSURE? 123 



III. 

DID THE FRIAR REALLY INCUR THE CENSURE 
OF EXCOMMUNICATION? 

WITH the facts, as proved by history, un- 
derstood, and having before us the prin- 
ciples of canon law that must guide us in our 
judgment of the case, we shall endeavor to apply 
these principles to the admitted facts, in the hope 
of finding a satisfactory answer to our inquiry. 
Our thesis proceeds entirely in the spirit of dis- 
cussion of an open question. We have no inten- 
tion to pass judgment, or to assume, even in the 
most remote way, to speak authoritatively. A deci- 
sion on such a matter rests entirely with the Holy 
See, and it is not for us either to intimate what the 
action of the Church might be, or even to suggest 
that the question should be presented for con- 
sideration. We merely offer an argument bearing 
on a historical discussion in which points of canon 
law must be applied, and in this we are abso- 
lutely in submission to the mind and heart of 
Holy Mother Church. 

That our readers may approach the consideration 
of this delicate problem in a becoming spirit, with 
clearness of mind and calmness of judgment, we 
ask them to dismiss all preconceived thoughts or 



124 WAS SAVONARaLA EXCOMMUNICATED? 

convictions as to the merit or demerit of the Friar, 
and to concentrate their attention on the essential 
facts which we have faithfully narrated, and on the 
principles stated of canon law and theology. All 
else is irrelevant. What Savonarola said or did be- 
fore the issue of the Brief of excommunication, ex- 
cept as embodied in our narrative, has no bearing on 
the terms and conditions of this document, to 
which we must confine ourselves. All that he did 
or said subsequently to the issue of the ban has no 
bearing as to the validity of the censure, which must 
depend entirely on previous offences, and can in 
no manner be affected by succeeding acts. We 
also ask our readers to bear in mind that our dis- 
cussion is one of law and fact, and that in such 
matters, neither faith nor morals being directly 
involved, the pontifical power, because of false 
information or deliberate deception imposed upon 
the Pope by wicked men,^ or for other reasons,^ 
might be exercised erroneously, unjustly, inval- 
idly, without the infallibility of the Pope being 
questioned. 

It is further necessary to recall the condition 

1 Sandseus, de Sent. Exc. cap. A nobis, 28, torn, ii., 1189 ; Fag- 
nanus, de Sent. Exc. iv., 164; Benedict XIV., 1. ix., cap. 8, p. 307. 

2 Speaking of the guiding power of God, watching over the 
Popes, Cardinal Newman adds : " In saying this, I am far from 
saying that Popes are never in the wrong, and are never to be 
resisted, or that their excommunications always avail. I am 
not bound to defend the policy or the acts of particular Popes, 
whether before or after the great revolt from their authority in 
the sixteenth century." (Letter to Duke of Norfolk, pp. 33 
and 34.) 



blD THE FRIAR INCUR THE C.mSURE? 125 

of the times and place with which we are dealing : 
the fifteenth century ; ^ a country entirely Catho- 
lic, in which a peculiar combination of Church and 
State begot relationships between the spiritual and 
the civil authorities quite foreign to certain modern 
notions ; in which a generous margin of liberty of 
speech prevailed among preachers and people ; in 
which a familiarity on the part of the latter with 
ecclesiastical laws and usages was quite general ; 
in which, finally, a deplorable laxity of discipline 
and morals prevailed, the history of which appals 
Catholics living under a saintly Pope, ruled by 
venerable Bishops, and served by a devoted clergy. 
We must transport ourselves to Florence as it 
was more than four hundred years ago ; we must 
close our eyes to the life and times around us, and 
opening them wide on the old life that is long 
dead, amid the scenes and among the men and 
the women of Savonarola's day, who were not 
easily scandalized because they had been so ter- 
ribly scandalized ; who were intimately acquainted 
with the facts and circumstances of the Friar's 
case ; who loved and admired the great preacher, 
from whose hands they had received the Bread of 

1 The words of the English historian Freeman, writing of St. 
Thomas of Canterbury, are applicable : " The cause of diversity 
and controversy — a diversity and controversy most fatal to 
historic truth — is to be traced to the unhappy method of look- 
ing at the men of the twelfth century with the eyes of the nine- 
teenth." (Historical Essays, first series, by Edward A. Freeman, 
London, 1871.) We warn our readers against this tendency and 
error. We are dealing with the fifteenth century, not with the 
nineteenth. 



126 WAS SAVONAROLA EXCOMMUNtCATEDI 

Life, while an absentee Archbishop left his flock 
to the care of a Vicar. The precise elate cannot 
be ascertained, but shortly after the excommunica- 
tion Brief was announced, there appeared a strik- 
ingly pathetic pleading, which Savonarola called 
the " Lamentation of the Spouse of Christ against 
lukewarm and false preachers; or an exhortation 
to the faithful to pray to the Lord for the renewal 
of the Church." ^ Of the unhappy condition of 
spiritual life then prevailing, the Friar's picture 
is not overdrawn. We deem its insertion here 
to be appropriate : — 

*'To whom shall I speak, or whither shall I turn, 
assailed as I am on all sides with reproach and con- 
tumely? The watchmen who go round about the city 
have found me, they have stricken and wounded me; 
the}^ who keep watch upon the walls have taken my 
cloak from me. The tails of the venomous scorpions 
have fixed their stings in me. Woh^es in the clothing 
of sheep have deceived my flock; and foxes are leagued 
with them by a mutual compact. The bleatings of the 
sheep, suspicious of deceit, are silenced by fear. The hire- 
lings have deserted the fl[ock, or have made a compact 
with the wolves. The watch-dog, faithful to his master, 
has revealed the enemy by his ceaseless barking, and 
all their indignation is turned against him. And now 
the war is waged in the light of day; and with hard- 
set brows, battling in their rage, they belch forth fire, 

1 In the supplement to Pico's Life of Savonarola, pp. 381- 
385, the original Latin is found, edited by Father Quetif. 



DID THE FRIAR INCUR THE CENSURE? 127 

and with dreadful gnashing of teeth their foaming 
madness burns, and their fetid breath is blown forth 
with portentous yawnings. The earth is torn up with 
their crooked claws, and the bristling-up of their back 
and of their hairy tails threatens terrible things. 

^'For they have said: 'Let us circumvent him, be- 
cause he is unprofitable to us, and opposed to our 
works, and he reproaches us with our crimes against 
the law, and speaks evil against the sins of our waj'- 
of life. lie is burdensome to us even to behold, 
because his life is unlike other men's! For by the 
envy of the devil death entered into the world. But 
those who are on his side do like as he.' 

^' But whilst they are striving to do him greater hurt, 
they strike against the solid rock in which he lies hidden 
in security, and their rebounding darts are flung back 
against themselves. But what evil spirit has sown 
conflicting purposes among the ranks of brethren once 
inseparable? Who has nourished hatred? Is Christ 
divided among you? Is He the God of dissension and 
not of peace? Who has taught a new and adulterous 
generation to lie in wait for the favor of princes, to 
solicit the rich with tickling of the ears (flattery), to 
go round about the streets and squares, to deceive the 
souls of silly women and of the simple-minded, to 
calumniate good works out of envy? 

•^'Is this what we learn from the example of our an- 
cestors? Does our holy calling countenance such 
deeds as these? Does your state and profession, does 
the humility that appears in your inclined shoulders, 
does that outward show of sanctity portend such con- 
duct? Should you not rather have stretched forth 



128 WAS SAVONAROLA EXCOMMUNICATED? 

helpful hands to gain Christ crucified; to gain Him for 
yourselves, and also to plant Him in the hearts of men, 
— Christ, whom only the pious watcher and the devout 
multitude proclaim together; whom they follow; whose 
steps they trace to imitate Him? Do the ways of men 
and these fatal times call for approval and applause, 
that the ,truth may lurk in hiding and be utterly, 
trodden down? 

" Of course I am not ignorant that there are many 
good men in every Order; but violence is done them 
lest they should know the truth; or else, overwhelmed 
by the lukewarm, they are forced to be silent. * How 
long wilt Thou be mindful of us unto the end? ' 

"Yea, rather: * Arise, and have mercy on Sion; for 
it is time to have mercy on her, for the time has come.' 
But do you, ' generation of vipers ' and, as the 
Lord saith, ' like unto whited sepulchres, which 
without, indeed, seem to men beautiful, but within are 
full of dead men's bones and of all uncleanness,' blush 
at least at yonv own consciences, which gyj out against 
you with us, and restrain your virulent tongues. Be 
ashamed of your rivalries, dissensions, and discords, 
which can no longer be disguised nor hidden. Behold, 
I pray you, the fruits of the meek flock, and the good 
works which are forced upon your eyes like a wall, 
flung against them like brazen battering-rams. Behold 
the men of kindly heart, humble, tranquil, joyful even 
in adversity, of one mind, sober, chaste, modest, fre- 
quent at the Divine worship and at the Sacraments, 
constant in deeds of charity. 

" On the other hand, look at your own fellows and your 
followers, who are set against the truth and the faithful 



DID THE FRIAR INCUR THE CENSURE'? 129 

watch-dog of Christ; behold them, proud, ambitious, 
greedy of gain, adulterers, gluttons, and idlers; and 
worse than all these are they who, forgetful of their 
profession, secret apostates in sheep's clothing, lie 
rotting in malice and ambition. Look, then, and see 
at last, if only a voice may prevail to pierce the hard- 
ened ears of the asps. 

^'But come, ye good priests and religious, and also ye 
good secular people, of whom I know there is every- 
where a great multitude,^ 'Pray ye the Lord of the 
harvest that He send good laborers into His field; ^ 
yea, that He winnow His corn and cleanse it and sepa- 
rate the husks and burn the cockle; for the days are 
near and they are rapidly coming on, when my Beloved 
will reveal his Arm, to execute judgment and mercy 
on the earth. Lift up your heads and see that the 
summer is nigh and the harvest is whitening. 

'' Therefore my little children, my joy and my crown, 
looking for the blessed hope, for the sake of all the 
faithful and of even these your adversaries, do ye ever 
implore Him whom my soul loveth, that He quickly 
return to me. 

'' Come, come, my Beloved, for I languish with love, 
that I may repose with Thee in the midday, and my 
soul may find rest in thy bosom. 

'^ Who livest and reignest unto ages of ages. Amen." 

1 Here and in the third preceding paragraph, not to men- 
tion other portions of the Eriar's writings, we find a refutation, 
in his own words, of Pastor's wholesale condemnation : " He (Sa- 
vonarola) overlooked, in his passionate indignation, the immense 
amount of good which remained, and seeiiig onbj the evil," etc. 
(History of the Popes, a^oI. v., p. 183, Eng. trans.) 



130 WAS SAVONAROLA EXCOMMUNICATED? 

Realizing, in a manner, the condition of affairs 
to which we have adverted, our readers will 
have an intelligent understanding of a distant 
prospect that otherwise must mean confusion con- 
founded. 

Having thus placed before them the facts of 
history and the principles of canon law, they will 
be fully prepared to hear our answer to the ques- 
tion : Did Savonarola really incur the censure of 
excommunication? 

The situation, sad and delicate, in which Sa- 
vonarola found himself on the publication of the 
Brief of May 13, 1497, is probably unique in the 
history of the Church.^ But we believe that he 
conducted himself according to the rules which 
saintly and learned men had drawn, and according 
to principles which are higher than personal sanc- 
tity or science, namely, those of right and law ; and 
that, in following the accepted authorities of his 
time, names still famous and venerable, he did 
not err. 

Let us briefly summarize. Having, during an 
apostolate of extraordinary zeal and unsparing 
labor, wrought a great change in the spiritual life 
of Florence, the contradictions and persecutions of 
which St. Paul speaks arose against the Friar. 
Powerful influences set to work to have him re- 
moved from Florence, unscrupulous maligners car- 
lying their deception even into the Pope's palace, 

1 Bayonne, p. 116. 



DID THE FRIAR INCUR THE CENSURE'? 181 

persuading Alexander that Savonarola's doctrine 
was pernicious, that he disturbed the State, that he 
was insulting to the Holy See. They hoped, hav- 
ing induced Alexander to call the Friar to Rome, 
to kill him on the way and this was well known 
to Savonarola, through his friends. Failing, they 
had his preaching in Florence interdicted, and 
an inquiry made into his " false doctrine " by an 
Apostolic Commission. Then came the reunion 
with Lombardy, next the letter of the Pope, in 
which the Friar's doctrine was denounced as per- 
nicious, though Alexander had before praised his 
preaching; and finally the Tusco-Roman scheme, 
by which the irregular were to be mixed up with 
the fervent, the latter to be scattered about as a 
leaven among the disorderly friars. This scheme 
Savonarola held to be against charity, nor would 
he approve, though he submitted to, the new 
law. Having been stigmatized as a son of perdi- 
tion, and declared excommunicated, he kept silent 
for six months, so far as preaching or publicly 
celebrating Mass was concerned. Meanwhile he 
tried to defend himself, showing the evil work of 
enemies, who only raged the more. They claimed 
that his silence was the result of human fear, not 
of piety ; and as vice grew and flourished, Savo- 
narola determined to prove to them, not only how 
little fear he knew, but how truly from piety he 
had acted ; and this with danger to his life, as the 
event proved. During the whole contest the 



132 WAS SAVONAROLA EXCOMMUNICATED ? 

Friar, with much moderation and prudence, charged 
that the wicked men who misinformed Alexander 
were the cause of all the trouble, and on them he 
threw all blame. 

In the Brief of May 13, 1497, addressed to vari- 
ous bodies, of none of which was Savonarola a 
member, we have the first evidence of the official 
announcement that he had incurred the penalty 
threatened by the Pope against all who would 
oppose his commands and regulations, as pro- 
mulgated on November 7, 1496. Thus, without 
warning, without citation of the accused, without 
proof of the offence,^ by a document irregularly 
published, Savonarola was denounced as " a son of 
perdition " and declared excommunicate, on the 
following grounds : because " he preached perni- 
cious doctrine, to the scandal and loss of souls ; " he 
refused to go to Rome, when summoned by the 
Pope; he declined to unite St. Mark's Convent 
with the newly formed Tusco-Roman Congregation. 

From the terms of this Brief it is plain that 
Alexander did not, by it, inflict any censure on 
Savonarola ; he simply announced to Florence and 
the general public that Savonarola, because of the 
alleged offences, was excommunicated; and as 
such he was solemnly branded for having violated 
the pontifical decree of November 7, 1496. No 
other papal documents have been discovered, nor 
do contemporary writers or subsequent historians 

1 See pages 113, 114. 



DID THE FRIAR INCUR THE CENSURE? 133 

refer to any other Briefs bearing on the case. 
There was no Bull of excommunication issued 
against him, either of inflictive or declaratory 
sentence. There was no process, proof, or judg- 
ment, according to canonical requirements. ^ There 
was no sentence of any kind. The letter to the 
Florentine communities, commonly known as the 
Brief of excommunication, was simply a command 
by the Pontiff to proclaim as excommunicated 
one who had been represented to Alexander as 
having incurred the censure promulgated by him 
on November 7, 1496. On this false information 
the Pope was induced to authorize an order giving 
to such alleged fact publicity, and declaring that 
the censure said to have been incurred had public 
binding force. As we have already seen, it is 
probable that this Brief was subsequently issued 
against the intention and will of Alexander. In 
an age of forgeries, when even papal documents 
were not always free from the terrible taint,^ and 
under the peculiar circumstances with which this 
document was smuggled into Florence, while its 
accredited bearer, the bitter enemy of the vener- 
able man whom it stigmatized as a son of perdition, 
failed to discharge his canonical duty, the people, 
following many of the clergy, were justified in 
doubting it and regarding it as of questionable 
authenticity. Thus, as Nardi, an eye-witness, tells 
us, the Brief was published only in the churches 
1 See pa^e 110. 2 ggg pj^gg go, note 2, 



134 WAS SAVONAROLA EXCOMMUNICATED? 

of those who were inimical to St. Mark's by ene- 
mies of the Friar for their own base purposes. ^ 

Let ITS examine the Brief in detail. Grave 
objections may be brought against it, as desti- 
tute of canonical requirements safeguarding the 
rights of the members of Christ's Mystical Body, 
but we have no desire to press them unduly. We 
desire only to set in a clear light the facts of 
the case. 

The reader is reminded that to no one of the 
offences charged against Savonarola nor to all 
combined was the penalty of excommunication 
attached by law. Hence a simple declaration even 
by the Pope that such faults had been committed 
by an individual would not subject that individual 
to the penalty of excommunication. To one of 
these, offences 2 a censure ab homine had been 
attached, and in such form that the Pope's an- 
nouncement of the fact of contumacious guilt 
would have been sufficient to have designated 
the sinner named as excommunicated, provided 
such declaration had been based on truth. 

A careful reading of tne Brief will also convince 
one that no date is assigned as indicating the time 
when Savonarola fell under the ban.' In what way 

1 L. ii., p. 64 ; Quetif , p. 275. 

2 Namely, Savonarola's alleged refusal to unite St. Mark's 
to the new Congregation. Here we designate the count as it 
is presented in the Brief ; but in the succeeding text we shall 
duly note a grave discrepancy, showing that this offence was 
impossible. 



DID THE FRIAR INCUR THE CENSURE? 135 

he incurred the censure is not precisely stated, nor 
is the vagueness relieved by the recitation of the 
charges, covering, as they do, a period of almost 
sixteen months, and embracing some counts to 
which no penalty of censure had been attached by 
the Pope. And this indefiniteness, this lack of par- 
ticulars stands to-day as it did in the Friar's hour 
of humiliation, of trial, of condemnation. History 
has revealed no fact, document, or point of law 
that can add one iota of proof against him. 

The first indictment is that Savonarola preached 
pernicious doctrine to the loss of souls. We 
feel morally certain that Alexander VI. did not 
dictate this cruelly unjust and untruthful dec- 
laration. It is clearly the work of the Friar's 
enemies. Several times, previously and subse- 
quently to the excommunication, the Pope had 
stated that he found no fault with the Friar's 
doctrine,^ and intelligent readers of his life and 
works know now that his writings contain no 
erroneous doctrine. The necessity of defending 
the great preacher from the accusation of being a 
forerunner of Luther, is no longer urgent. The 
charge of " pernicious teaching, scandalous, and 
dangerous to souls," has no basis whatever. Even 
were the charge sustained, it is not one that nec- 
essarily brought in its train excommunication 
effective by the fact, and therefore on this count 
Savonarola could not have been excommunicated. 

1 Letter of March 4, 1497, in Gherardi, 194 seq. 



136 WA^ SAVONAROLA EXCOMMUNICATED? 

The next item is that of disobedience to a papal 
command, given on July 21, 1495, requiring Sa- 
vonarola to proceed to Rome, to which command, 
as imposed under the obligation of obedience only, 
no censure had been attached, and through which, 
therefore, no censure could be incurred, even had 
such command been disobeyed. Furthermore, his 
reasonable excuses had been promptly sent and 
graciously accepted by the Pope.^ The renewal ^ 
of the precept renewed the obligation, but under 
the conditions expressed by the Pontiff, and on 
the evidence already submitted, it is clear that 
Savonarola's enemies rendered the fulfilment of 
Alexander's conditions impossible. That a jour- 
ney to Rome by the Friar " in honor and safety " 
was not subsequently in his power is beyond con- 
tradiction. We reject, not only as abhorrent, but 
as utterly without proof, the view of those who 
claim that the Pope had ordered Savonarola to 
Rome, that he might be killed, either there or on 
the way. As to his resumption of preaching in 
the Lent of 1496, we have given the authorities 
proving his obedience and submission to the Holy 
See.3 

1 See Brief of October 16, 1495. His Holiness repeated tliis 
fact in the Brief of May 13, 1497. 

2 By Brief of October 16, 1495. 

2 See note on page 52. Consult also Appendix : " The Ques- 
tion of Obedience." 

After recounting the plots and slanders of the enemies of 
Savonarola to effect his excommunication Pico della Miran- 



DID THE FRIAR INCUR THE CENSURE? 137 

The charge of hindering the union of St. Mark's 
with tlie newly devised Tusco-Roman province 
alone remains, and if this point can be settled in 
fa\^or of the Friar, the difficulties of the case, so 
far as the validity of the censure is concerned, dis- 
appear. The Brief of excommunication issued 
May 13, 1497, declares that, Savonarola having 
persisted in the course of action which he had pre- 
viously followed, the Pope, "therefore, in a sec- 

dola writes: "For myself, having learned of the excommuni- 
cation, I could scarcely believe that from so celebrated a place 
such a sentence would be fulminated against a man whom I 
know to be enriched with learning, and adorned with all virtues, 
and especially obedience (obedientissimus), without at least the 
appearance of truth to support it." (Quetif, p. 32.) And this 
was the opinion of the learned and the virtuous of the time. 
Against them were the Arrahbiati, the Compagnacci, the Medici, 
and all the enemies of good government, personal morality, and 
public decency. And as, according to an established canon, the 
opinion and judgment of the virtuous in such matters should 
be preferred to that of the wicked, it is easy to decide as to the 
character and importance of Savonarola's supporters and op- 
ponents. For other contemporary testimony to his obedience, 
see Scelta, p. 3. To the words of Pico we add an apposite re- 
flection of the scholarly Luotto : " When I recall by what hypoc- 
risy, calumny, fraud, Alexander was induced to sign such a Brief, 
I can believe without further evidence all that Pastor and 
others tell us of the wickedness of the Renaissance period. 
And I can better understand how the worst in Machiavelli could 
be the product of such an age. Some might feel surprised that 
the Faith did not utterly decline. I always prefer to remem- 
ber that the Church is a Divine institution, and that the power 
and dignity of the papacy are impersonal. I understand more 
clearly than ever why God has not permitted the action of men 
to have power over His Vicar in matters of dogma and Chris- 
tian morals" (p. 528). 



138 WAS SAVONAROLA EXCOMMUNICATED^ 

ond letter of November 7, 1496, commanded tliat 
in virtue of holy obedience and under pain of ex- 
communication latce seiitentioe, to be incurred ipso 
facto^ he should unite the Convent of St. Mark 
with the Tusco-Roman Congregation recently 
formed and erected by us." ^ 

These words would indicate that the Pontiff's 
motive was to punish Savonarola, to inflict a 
penalty on him because of alleged disobedience, 
by forcing him into a condition of life repugnant 
to the strict and reformed observance he then 
followed. However, let us compare the terms of 
command, as expressed in the Brief of excommuni- 
tion. May 13, 1497, with the definite and precise 
words of the Brief of precept, November 7, 1496. 
As penal and odious things, by an axiom of theol- 
ogy, are to be rigorously interpreted, we shall 
confine ourselves to the decisive clause of the 
Brief of precept, taken in its strict and legal sense, 
for on the proper understanding of this clause we 
must consider the excommunication. The words 
of the Pope are : " Moreover we wish, and by the 
tenor of this present lei/ter strictly commanding, 
in virtue of holy obedience and under penalty of 
excommunication latoe sententice, we forbid each and 
every one, of whatsoever condition, state, dignity, 
or grade, to contradict this letter, in any way, 
either themselves or through others, directly or 
indirectly, on any assumed title or color, or to 
1 See Brief of May 13, 1497. 



DID THE FRIAR INCUR THE CENSURE? 139 

dare or presume to place any impediment in the 
way of its fulfilment." ^ 

The distinction between the two sentences which 
we have quoted respectively from the Briefs of 
May 13, 1497, and November 7, 1496, is one of 
marked and important difference, especially in 
view of the penalty attached. Savonarola was not 
commanded to unite the Convent of St. Mark to 
the new Congregation. The fusion had been 
accomplished by the Pope, whose power was all- 
sufficient, nor did its exercise depend, in any man- 
ner, on the consent of the Dominican Order in its 
head or members. It was needless, therefore, and it 
would have been superfluous for the Sovereign Pon- 
tiff to have commanded a subordinate to do what 
he by his supreme power had already effected: 
" And by our Apostolic authority we. decree that 
hereafter, for all future time, the five convents 
mentioned, as separated by us from the said Con- 
gregation, and the other said convents of the 
Tuscan and Roman Province, as well as you, 
priors and brethren now living in these convents, 
are hy us constituted as one Congregation, to be 
known as the Tusco-Roman Province of regular 
observance." 

Of the charge, therefore, as mentioned in the 
Brief of excommunication. May 13, 1497, of hav- 
inof refused to unite St. Mark's with the new 
province, Savonarola was not guilty, because he 

1 See the Brief of November 7, 1496. 



140 WAS SAVONAROLA EXCOMMUNICATED f 

had received no command to that effect in the 
Brief of precept, November 7, 1496, to which the 
excommunication had been attached, and conse- 
quently he could not have incurred a censure on 
such a ground. 

But he was ordered, with all the other members 
of his community, and with all concerned, that he 
should place no obstacle in the way of the pontifical 
decree, and this precept obliged him under pain of 
excommunication. If he disobeyed it, in any man- 
ner, directly, or indirectly, he incurred the censure 
and was excommunicated. We are now at the 
vital point of our inquiry. 

Remembering Savonarola as a religious bound 
by vows, many have assumed from general prin- 
ciples of the spiritual life that he should have 
labored to remove all obstacles, to persuade his 
community to submit to the union without ap- 
peal. He had not been commanded to do this, 
and therefore by failing to do it, no matter 
how he may see7n to have been wanting in the 
perfection of religious obedience, he was not 
disobedient, nor did he incur a censure. Moreover, 
he was entitled to his honest, intelligent opinion 
as to the motive, purpose, and feasibility of the 
union ; and, knowing the facts as he did, and hav- 
ing the instinct as well as the experience of the 
religious reformer, he could not conscientiously 
applaud the work that had been done, nor could he 
urge others to an opposite view. In allowing the 



DID THE FRIAR INCUR THE CENSURE? 14i 

respectful petition of the community to be ad- 
dressed to tlie Pope, lie simply abstained from in- 
fringing on tlieir absolute right to have recourse to 
the Supreme Pastor. In a like spirit he dealt with 
the Florentine people, many of whom were strongly 
and personally interested in the new Congregation, 
because of their friends and relatives who belonged 
to the Community of St. Mark. 

This attitude towards others he maintained 
throughout. He sought neither directly nor in- 
directly to oppose the Pope's plan ; he strove only 
by prayer and just appeal to the Sovereign Pontiff, 
to have the acknowledged union rescinded. We 
say acknowledged union, because the Brief of 
Alexander had received its most effectual recogni- 
tion from Savonarola, who, on its receipt, at once 
made known its contents and obligations to the 
community,— assuredly an evidence of submission 
and obedience, of a spirit absolutely sincere, open, 
and honorable. On the appointment of the Vicar 
for the new province, Savonarola at once relin- 
quished his office as head of St. Mark's Congrega- 
tion and accepted the jurisdiction placed over him, 
in the same spirit in which he had acknowledged 
the authority of B. Sebastian Maggi, when St. 
Mark's Convent was attached to the Lombard 
Congregation. And in the same spirit of esteem 
and reverence which Sebastian had manifested for 
Savonarola, Father James of Sicily, the new Vicar 
General, also held him, and declined to transfer 



142 W'AS SAVONAROLA EXCOMMUNtCATEDf 

him from Florence. In fact, though no one dis- 
obeyed the Pope, the Tusco-Roman province was 
never fully organized. All concerned knew the 
situation as one extremely precarious, and those 
in authority made no changes.^ 

What was Savonarola's attitude towards the 
new Congregation ? ^ We set aside the canonical 
plea of intolerable error, touching the purpose 
under command, when the fusion was accom- 
plished. The plan of union was neither evil nor 
immoral in itself, nor may it be asserted that it 
was not within the competence of the Pope to 
merofe the various convents included in the 
scheme. And as there can be no question of the 
possibility of fuliilling Alexander's commands, sup- 
posing he had desired their fulfilment, we believe 
that the censure cannot be considered invalid on 
this score. But it is now evident that Savona- 
rola's view of the case was judicious, that there 
was an inherent defect in the papal command; 
and history has vindicated the Friar's judgment. 
Moreover, his inalienable right of conscience, his 

1 After Savonarola's death the independence of St. Mark's 
Congregation was restored, and for more than one hundred years 
it continued to be the model, tlie nucleus, the strength, and the 
glory of the entire Dominican Order. (Marchese : San Marco, 
p. 111.) And to the present time it preserves its integrity, 
despite the misfortunes that have befallen religious life in 
Italy. The actual Vicar is Father John Lottini, who lias made 
so just and skilful a defence of his persecuted predecessor. 

2 The reader will recur, with advantage, to our historical re- 
view of the facts, and to the chapter " Question of Censures." 



DID THE FRIAR INCUR THE CENSURE? 143 

right to pass judgment, not on his superior's com- 
mands, but on his own conscientious relationship 
to them, must not be impugned. Nor can it be 
justly alleged that his maintenance of his opinion, 
his strong appeal in a canonical way to the Sover- 
eign Pontiff, constituted opposition of a kind liable 
to censure. Had he failed in any respect that 
w^ould have rendered him amenable to the penalty, 
his watchful enemies would have promptly noti- 
fied the fact to Alexander. There is no evidence 
of any such charge nor even of any forgery, from 
which they would not have shrunk, had it been 
considered advisable. Savonarola might well doubt 
that the Pope had been wisely counselled in the 
move ; he had a right to feel that the Vicar of 
Christ would not wish to undo the work of Saints. 
In his own conscience he had a tribunal* delicate 
and trustworthy, and, enlightened as it was by ex- 
perience, by true piety and great learning, he could 
have resisted what he believed to be an infringe- 
ment of a sacred privilege, namely, the opportunity 
of rigorously observing his Order's laws ; he could 
justly have refused a change which foreboded evil, 
loss of reputation and honor, as well as other seri- 
ous injuries to himself and to those whom he had 
received in religion's name, under certain solemn 
pledges ; he could have legally declined to accept 
an arrangement inspired by the hatred of his 
enemies, which threatened the peace of religion, 
which indeed practically represented a dispensa- 



144 WAS SAVONAROLA EXCOMMUNICATED? 

tion against the greater good, a diminution of his 
obligations, against his will, and without present 
advantage or probable future compensation.* Ac- 
cordingly he would have been justified in a posi- 
tive refusal had the matter been placed before 
him as a command. But he had not been allowed 
any choice ; he yielded, therefore, and was not 
disobedient. He waived, in practice, all the rights 
conferred on him by canon law^ and chose the 
highest standard, that of submission, — full, sin- 
cere ; and then he appealed. In the meantime, 
while his will was subordinated, in complete 
acceptance of a condition of affairs imposed upon 
him, his conscience, his intellect were not able to 
reject the light, nor could he refuse to yield assent 
to the truth as he saw it. In deploring the threat- 
ened ruin of his beloved St. Mark's, — a gloomy 
prospect unrelieved by the hope of reform among 
the irregular to whom his lot was joined, — he was 
sustained by authorities and principles that are 
essential to the religious life. His attitude was 
that of sound piety and impressive edification. 

We may describe his critical position as one of 
complete submission to the Pope in all that con- 
cerned the externals, as jurisdiction and the recog- 
nition of the newly formed province ; but in his 
conscience he claimed the right to be faithful to 

1 Consult Appendix on Obedience ; Ferraris, torn, vii., p. 246, 
n. 22. 

2 Compare conclusions in Appendix on Obedience. 



DID THE FRIAR INCUR THE CENSURE? 145 

his higher pledges, his vow to lead a truly fervent, 
relio'ious life ; and from this principle, though the 
Pope might disband the whole Order, he could not 
oblige the humblest subject to depart. 

Let the reader remember that the Pope's Brief 
of November 7, 1496, dealt with no question of the 
universal discipline of the Church, nor with a mat- 
ter of faith or morals ; his action was not ex cathe- 
dra. The question was one purely local and partic- 
ular, touching disciplinary measures in one portion 
of a religious Order. Even had Savonarola denied 
the authority of the Pope in this particular case, 
had he opposed Alexander's proceedings, such re- 
sistance could not have the odious character that 
is rightly attributed to opposition to a papal act of 
universal jurisdiction, or regarding a matter of uni- 
versal import in the domain of faith or morals. 

Thus far, as we have seen, Savonarola acted with 
extreme caution. An expert canonist,^ a profound 
theologian, well advised by capable men, he made 
no slip, he kept his feet in the path of safety, free 
from the entanglements of the ban. He did not 
waver in his steadfast opinion as to the unwisdom 
of the recent amalgamation, but he remained pas- 
sive. No acts can be alleged against him as fall- 
ing under the pontifical prohibition. It cannot be 
proved that he ridiculed the new Congregation. 

1 Savonarola was not only learned in the law, civil and ec- 
clesiastical, but among his unpublished w^ritings are several 
treatises on the canons, in which his mastery of the subject is 
clear. See Villari, i., pp. xxii, xxiv ; and Luotto, chapter xxvi. 

10 



146 WAS SAVONAROLA EXCOMMUNICATED? 

One passage in a sermon ^ in wliicli lie referred 
to the various orders that had been given, and com- 
pared them to moves on a chess-board, has been 
so misunderstood. But it must be observed that 
in this sermon, as always, he attributes all his 
troubles, not to the Pope himself, but to the 
calumniators who made the Pontiff the uncon- 
scious instrument of their perverse intentions. Tn 
this judgment we think he was right. In their 
day they specified no charge ; they did what cow- 
ardice and vindictiveness have often done ; they 
persistently slandered, sweepingly maligned, in 
the hope that some at least of their defilement 
would cleave to the object of their hatred. But 
they acted not wisely, though they extorted from 
a harassed Pontiff a declaration of whose falsity 
he was not aware. 

A strong light has since been shed on their dark 
deeds ; and history, w^alking under the guidance of 
canon law, and seeking only the truth, has made 
manifest that Savonarola was neither disobedient 
nor heretical, and that no excommunication lay 
against him on any of the counts enumerated in 
the Brief of May is, 1497. He did not defy the 
papal summons ordering him to go to Rome ; he 
did not resume his preaching until he had been 
assured of Alexander's permission ; he did not re- 
sist the formation of the Tusco-Roman Province, 
in any manner prohibited by law or right ; he did 

1 The secoiid on Exodug, 



DID THE FRIAR INCUR THE CENSURE? 147 

not teach heresy or scandalous doctrine. These 
facts we have clearly established. 

To the question, therefore, which we have placed 
at the head of this chapter, the reader is prepared 
to answer negatively and emphatically. And this 
conclusion receives a solemn confirmation from the 
Friar's own declaration that he was not entangled 
in any censures, — a declaration that comes to us 
with an impressiveness peculiarly sacred in the 
light of his ending. 1 

1 See his letter of June 19, 1497. 



148 WAS SAVONAROLA EXCOMMUNICATED^ 



TV. 

DID THE FRIAR GIVE SCANDAL! 

HAVING proved that Savonarola was not 
excommunicated, we desire to meet the 
objection of those who ask, did not the Friar 
give scandal by openly defying the Brief of 
excommunication ? 

For the guidance of the reader we consider it 
necessary to summarize the teaching of theology 
on scandal. Tlie popular understanding of scan- 
dal is often inexact. Its precise meaning, as given 
by divines, is conveyed in the definition of 
St. Thomas which is recognized as standard by 
all teachers of theology: "Any word or deed less 
correct giving to another the occasion of spiritual 
ruin." ^ Paraphrasing the Angelic Doctor's pithy 
and comprehensive expression, Ave say that as 
scandal etymologically signifies a stumbling-block 
or an impediment, theologically it means any 
occasion in the spiritual life bringing spiritual 
harm, by stumble or fall, because of the words or 
actions of another who has set a hindrance to good, 
or an inducement to evil, before his neighbor. 

1 286 286, q. 48, art. 1. 



DID THE FRIAR GIVE SCANDALS 149 

Thus, as scandal is opposed to mercy and char- 
ity, the obligation of avoiding it is grave ; the pre- 
cept of the Apostle is precise, even as to the 
appearance of evil, from which we must abstain.^ 
A distinction, however, must be made. Scandal 
truly given, namely, that which comes from the 
words or deeds of another, evil in themselves or 
having the appearance of evil, is different from 
scandal simply taken, quite beyond another's inten- 
tion, and quite apart from the nature of his words 
or deeds. This received scandal arises either from 
ignorance or weakness, and then it is known as 
scandalum pusillorum, or " the scandal of the 
weak;" or it is, by evil interpretation, the off- 
spring of malice, and as such it is called Phari- 
saical scandal, in memory of the Pharisees who 
declared that they were scandalized by the most 
holy words and deeds of our Blessed Redeemer.^ 
This brings us to the root of our question, 
namely, to what extent is one obliged to relin- 
quish spiritual goods, to avoid passive scandal, or 
the scandal that people might take. St. Thomas 
will be our guide. 

Spiritual goods necessary for salvation, and 
which cannot be abandoned without sin, must not 
be relinquished to avoid scandal of any kind or to 
anyone, because charity first obliges a man to seek 
his own chief spiritual welfare before that of his 
neighbor. 

1 Thessalonians v. 22. 

2 St. Matthew xv. 12. 



150 WAS SAVONAROLA EXCOMMUNICATED'? ■ 

Spiritual goods which are not necessary for sal- 
vation, and which can therefore be relinquished 
without sin, should not be renounced on account 
of Pharisaical scandal, if there is sufficient cause 
for immediate action or for not delaying such 
works. The reason of this conclusion the Angelic 
Doctor finds in the malice from wliich persons so 
scandalized would sin, a condition not of necessity 
requiring the help of others, and from which they 
can easily deliver themselves. Otherwise such 
persons would be encouraged in impeding their 
neighbor's spiritual welfare, and consequently the 
scandal that they would take must not be con- 
sidered, according to our Blessed Lord's own 
declaration when His disciples feared that the 
Pharisees would be scandalized by His words and 
works. " Let them alone ; they are blind and the 
leaders of the blind." ^ 

In this conclusion of the Angelic Doctor a con- 
dition is expressed, — " if there is sufficient cause 
for immediate action, or for not delaying such 
works ; " because it is the dictate of charity, which 
shrinks from aught that may offend God, that 
without cause we should not give even to one who 
will sin of his own malice, an occasion for wrong- 
doing. 

Spiritual goods which are not necessary for sal- 
vation, if no danger threatens us, or if the welfare 
of the public does not otherwise demand, should 

1 St. Matthew xv. 14- 



DID THE FRIAR GIVE SCANDAL? 151 

be concealed or deferred, on account of scandal of 
the weak, till the likelihood of such scandal is 
removed, through explanation or instruction. This 
obligation springs from charity, which commands 
us to aid our neighbor in spiritual need, whenever 
we can conveniently succor him. 

Having given an explanation that reasonable 
men would regard as satisfactory, it may be pre- 
sumed that those who still take scandal are 
actuated by malice, and for them we should not 
sacrifice such spiritual goods, though they are only 
of counsel. Should it happen, however, that be- 
cause of stupidity, or because they are swayed by 
other reasons, or led by force of old habit, some 
persons cannot grasp our explanation, it may be 
urged that, if the spiritual goods in question 
can be deferred, without serious loss to our- 
selves or danger to the public weal, we should 
wait in the hope of further enlightening such 
" weak ones." But having given ample time and 
sufficient instruction in the spirit of meekness,^ 
having gravely considered all the circumstances 
urging us to action or restraining us from it ; hav- 
ing discreetly and maturely decided that matters 
of great private utility are involved, our own spir- 
itual interests are at stake, the Faith is threatened, 
or the welfare of souls is seriously endangered, 
— we may judge that only does the word of the 
Apostle then specially hold, " Be ye zealous for 

1 Galatians vi. 1. 



162 WAS SAVONAROLA EXCOMMUNICATED? 

the better gifts," ^ but that works otherwise of 
counsel have become of necessity, and therefore 
must not be omitted. Thus theologians stand on 
the well-known sentiment of the great Pope St. 
Gregory : "If scandal is taken from the truth, it 
is better to let such scandal come, rather than to 
relinquish the truth." And this is according to 
our Lord's own words,^ and to the declaration of 
that great champion of authority, " the last of the 
Fathers," St. Bernard, who quotes these words of 
Pope Gregory, and commenting on them says : " I 
would not be silent when vice was to be rebuked, 
and truth defended." ^ This salutary principle does 
not affect the question of the mere timeliness of a 
sermon, or of the advisability of preaching in 
general ; it concerns rather the Gospel vitally, and 
involves the interests of souls supremely consid- 
ered in a grave emergency. 

Nor can it be charged against those who act 
according to the principles enunciated, that through 
their knowledge the weak brother perishes,* for 
after such instruction the weak brother becomes a 
pharisee, and the scandal which he maliciously 
takes may be permitted. ^ 

1 1 Corinthians xii, 31, 

2 St. Matthew xiii. 14. 

2 Epistola 78, torn, i., p. 38. 

* 1 Corinthians viii. 11. 

^ We give the doctrine of St. Thomas, 2^ 2«, q. 43, art. 1-8, on 
which the reader may also consult the fuller comment of Caje- 
tan and Sylvius ; St. Alphonsus, 1. ii., t. 3, c. ii., a. 1 and 2, tom. 



DID THE FRIAR GIVE SCANDAL? 153 

Having laid down these admitted principles of 
moral theology, we now proceed to answer the per- 
tinent question which forms this chapter-heading 
by presenting the Friar's argument as expressed in 
a letter of uncertain date, but written subsequently 
to the publication of the ban, and addressed to a 
Dominican who had submitted to him a question 
as to the validity of the censure : ^ — 

i., pp. 239-245 ; Billuart, de Vitiis Charitati Oppositis, D. vii., 
a. vi., sec. 4, torn, v., pp. 378 seq. ; Concilia (Theologia), 1. i., D., 9, 
0. 5, torn. 2, pp. Ill seq.; Wigandt, Tract, vii, Ex. vii., q. 32, 
p. 161 ; Castro Palao, t. vi., D, vi., p. 16, n. 3-6, torn, i., pp. 484, 
485; Salmanticenses, t. xxi., de Prseceptis, c. viii., p. 5, torn, v., 
p. 304; Layman, 1. ii., t. iii., c. 13, n. 8, torn. i. p, 182; Sporer, 
t. V. in V. Prgecept. c. 1, s. 1, Reg. 2 and 3, torn, ii., p. 89; An- 
toine, c. vi., s. 4, q. 4, torn, i., p. 207 ; Suarez, de Cliaritate, D. x., 
s. 3, n. 7, 9, torn, xii., p 727 ; Lacroix, 1. ii., t. 3, c. 2, D. 5, a. 2, 
torn, i., pp. 112, 113 ; Palmieri (who says that not even indiffer- 
ent works are to be abandoned), p. 212 ; Patuzzi, Tract, iv., de 
Virt. c. xviii., torn, iii., 109-112 ; Varceno, t.'viii., a. 3, s. 3, torn, i., 
p. 375 ; Aertnys, 1. ii., t. iii., p. ii, torn. i. pp. 143 seq. ; Haine, de 
Virtutibus, s. 3, art. 1 seq., torn, i., pp. 320 seq.; Lehmkuhl, torn. 
i., 379 ; Claremontenses, torn, v., 521, 522 ; Cuniliati, Tr. iv., c. 9, 
s. 6, de Decal. Praeceptis ; Kenrick, Tr. xiii., de Virt. Theol. 
p. iii, c. 6, n. 125 ; Reiffenstuel (Theologia), Tr. iv., D. vii., q. 2, 
n. 26, 28, torn. i. 107 ; Roncaglia, Tr. vi., c. 6, q. 7, torn, i., p. 185 ; 
Neyraguet, pp. 108, 109. 

The tract on Charity, as it deals with scandal, by these 
authors, may be more fully consulted, as well as moral theolo- 
gians in general. We have given the strictest teaching, for in 
favor of an easier interpretation of the law on scandal and the 
omission of good works, we could refer to names not inconspic- 
uous among theologians. 

1 Quetif (pp. 191 seq.) gives the Latin. The name of the 
Father to whom the letter was addressed is not known. We 
refer the reader to Savonarola's letter of June 19, 1497. 



154 WAS SAVONAROLA EXCOMMUNICATED? 

^' You ask me, dearl}'- beloved Brother, whether an ex- 
communication of this kind, which, within the past 
few days we have sliown to be unjust,^ ought to be ob- 
served, at least in public. On this point I shall let 
Peter de Palude ^ and the Archbishop of Florence* 
speak openly for me in their own clear words: 'An 
unjust excommunication need not be feared on account 
of the penalty of the law, because according to truth he 
incurs no penalty of law who does not observe a sen- 
tence that is nuU,^ but on account of fault, by reason 
of scandal. But, as Boetius says,^ ' tliere are some 
ideas or notions common to all, others that are special 
to the learned.' When, therefore, it is known to the 
learned that a sentence is null, although among the 
people it is not understood, a man may disregard such 
a sentence in private, but in public he ought to observe 
it, until the danger of scandal has been reasonably re- 
moved ; as when one who has been publicly excommun- 

^ Sa"^onarola uses this word after the manner of the older 
canonists, in the same sense as invalid. Modern doctors distin- 
guish the terms, but their conclusions substantially agree with 
those of the writers who preceded the Council of Trent. In his 
sermons, the twenty-second on Amos, the first and the second 
on Exodus, the tenth on Kuth and Micheas, and that on Ag- 
geus, Savonarola develops the teaching of St. Thomas on law, 
justice, and charity in an admirable manner, clearly showing 
how all ordinations against justice and charity lack binding 
force, because they are contrary to the natural and the Divine 
law, which is eternal, 

^ In 4 Lib. Sent. T>. xviii., q. 1, art. 3. 

8 St. Antoninus, Summa, pars, iii., t. 24, c. 73. 

* Thus Savonarola shows that he is in harmony with the 
ancient canonists in using the terms "unjust" and "null" 
indifferently. 

^ In Librum Quomodo Substantise Bonae Sunt, p. 1317. 



DID THE FRIAR GIVE SCANDAL? 155 

icated and publicly denounced sliows to the contrary 
and publicly that the sentence does not hold (for ex- 
ample, because of an appeal, or for any other just rea- 
son), for then there can no longer be the scandal of the 
weak, but only pharisaical scandal, and this is to be 
contemned.' 

" In the Decretals, Gelasius ^ says : ' If one is censured, 
let him put away his error (or sin) and the sentence 
will be cancelled. But if he has been unjustly (in- 
validly) sentenced, he ought not to regard it, insomuch 
as no one can be bound by an unjust sentence before 
God and His Church. He, therefore, who knows that 
he is in no manner bound, ought not to desire ab- 
solution.' 

''Wherefore, since it has been for some time evident 
to all the people that this excommunication has been 
extorted by the wicked, through false accusations and 
persistent importunity, that they might have an easier 
way to follow their evil course ; and since, through the 
letter recently published by me, I have shown the whole 
truth of this affair, thus removing from the people 
the danger of scandal and proving clearly the injustice 
of the sentence, I am not obliged to observe it in pub- 
lic, nor can any one be scandalized unless he wishes 
obstinately to proclaim himself a pharisee. And this 
can also be more fully understood from the words of 
John Gerson, that most learned and most religious 
man, whom the Parisians call the most Christian Doctor. 
In his Tract on Excommunications and Irregularities, 
he writes among other points, and elegantly, as fol- 

^ Gelasius, Episcopis Oricntalibus de Damnatione Dioscori, 
p. 150. 



156 WAS SAVONAROLA EXCOMMUNICATED? 

lows : ^ ' Contempt of the Keys ^ can be traced only 
from legitimate power and from the legitimate use of 
that power by him who commands under threat of ex- 
communication or interdict; for otherwise prelates 
would be able to impose whatever servitude they chose 
upon their subjects, if, even in their erroneous and un- 
just sentences, they should be always obeyed. And 
thus it is evident that the common saying, " The sen- 
tence of the prelate or judge, even when unjust (in- 
valid) must be feared," needs qualification. Otherwise, 
it is not generally true that this means such a sentence 
must be sustained and not refuted; indeed there might 
be cases wherein such submission would be asinine 
patience and timidity, as foolish as that of the hare. 

"'Contempt of the Keys ^ involves greater danger 
when the Sovereign Pontiff is concerned, because from 
the abuses of inferiors there is recourse to the Pope, 
on appeal. And if it be said that in like manner an 
appeal can be made from the Pope to a General Council, 
it was formerly declared, before the Councils of Pisa and 
Constance, that this was in no manner lawful, and they 
who so hold bring forward laws which to them seem 
very clear; but now it is vigorously asserted that this 
is heresy, condemned by a most special Constitution in 
the aforesaid Council of Constance, as elsewhere we 
have fully shown. It is admitted that, though lawful, 
yet for light matters there ought not to be an appeal to 

1 Tom. ii. 423. 

2 A canonical and theological expression signifying disre- 
gard or disobedience and contempt of the binding and loosing 
power of the Church. 

^ Gerson here uses this expression in the sense of abuse of 
power. 



DID THE FRIAR GIVE SCANDAL? 157 

a Council, to which there cannot "be such easy recourse 
as there can be to the Fope.^ 

" ' Contempt of the Keys is not incurred in those 
cases in which the commands of the Pope ought not to be 
obeyed, if, namely, he enormously and most scandalously 
abuses his power, unto destruction and not unto edifi- 
cation, for which, as the Apostle says, power has been 
conferred on him. For instance, if the Pope wished to 
appropriate the treasures of the Church or to usurp her 
inheritance, or to reduce to abject slavery the clergy 
and their goods, despoiling them of their rights with- 
out cause, who would say that this should be toler- 
ated ? Who would not admit that the Pope might be 
asked, Why do you do this ? Who would not agree 
that he should be resisted to his face ? 

" ' Contempt of the Keys is likewise not always found 
with those who do not obey sentences of excommunica- 
tion promulgated by the Pope or his agents, nor with 
those who seek the help of the secular arm in defence 
against such sentences; for the natural law declares 
that we can repel force by force, and it is evident that 
such excommunications are not right and law, but force 
and violence, against which it is just for one to defend 
himself.^ 

1 Gerson's view on this point, that a Council is superior to 
the Pope, is no longer tenable among Catholics ; nor was it in 
his day, the sad period of the Great Schism of the West, a gen- 
erally admitted opinion. 

^ Gerson's words must be read in the gloomy light of the 
fifteenth century, when, among other grave abuses, that of the 
Church's spiritual weapons was also of too frequent occurrence, 
— an evil which drew from the Fathers of Trent, who witnessed 
the calamities born of that unhappy period, the prudent admo- 



ibS IV AS SAVONAROLA EXCOMMUNICATED? 

''^Contempt of the Keys, and consequently excom- 
munication or irregularity, is not incurred when in the 
aforesaid cases any canonist or theologian declares on his 
conscience that such sentences are not to be feared or 
observed; and this especially holds if due caution has 
been taken to instruct the people, so that there will be 
no scandal of the weak among those who suppose that 
the Pope is as God, having all power in Heaven and on 
earth. But such stupidity is to be removed by suitable 
instruction ; and then if they are unwilling to abide by 
it, the scandal they may take is to be accounted as 
Pharisaical and from malice, not the scandal of the 
weak, from simplicity or ignorance. 

'' ' Contempt of the Kej^s is rather encouraged than 
abated, when those who ought to resist the abuse of the 
Keys are divided, and thus become an impediment, 
either through stupidity or sluggishness (some favoring 
abuses, others wishing to remove them), preventing an 
expression of united opinion, whereby it would be seen 
that there is no ground for exclusion from the house of 
God. 

" 'It is, indeed, of truth that every promising means 
should be humbly used with the Sovereign Pontiff, 
when he has been deceived and thus induced to imjjose 
an unjust censure, in the hope that he may reconsider 
and recall it; but if humble perseverance avails nought, 
then may manly liberty be courageously followed.' 

nition Avith which they charged preLates to observe great re- 
strahit and forbearance in fuhninating censures. 

Writing of the period with Avhich we are dealing, Pastor 
justly remarks: "The punishments inflicted by the Church had 
certainly less effect than formerly, partly through the fault of 
the clergy, who employed them too freely and for trifling 
causes." (History of the Popes, v. 92. Eng. trans.) 



DID THE FRIAR GIVE SCANDAL-? 159 

^^ Behold how well John Gerson speaks to our case. 
To believe, therefore, that all censures should be ob- 
served proceeds from ignorance, which is especially 
unbecoming and harmful in priests and religioua who 
have undertaken the office of preaching and instructing 
the people. But such ignorance has waxed so strong 
in our day that many rashly and blindly affirm that all 
who come to our convent, or speak with us, are, by the 
very fact, excommunicated. This, at least, is very 
doubtful, because in the words of the Brief ^ this is not 
expressly stated; the Pope only so admonishes them 
under a like penalty of excommunication. But canon- 
ists commonly hold that when such an admonition is 
given, unless it is added, 'you will incur excommuni- 
cation * by the very fact of disregarding, one so acting 
is not excommunicated, but may be excommunicated. 
And this is according to general practice. But to af- 
firm as certain what is doubtful in this case proceeds 
either from malice and presumption or from ignorance, 
particularly because penal things are to be restricted, 
nor may any one in doubt be condemned by law. 

"In this affair the ignorance and blindness of these 
men are further manifested when they preach that 
they who speak to me or go to our convent must be 
avoided, not knowing that Pope Martin the Fifth, in 
the Council of Constance (and it was renewed in that 
of Basle), decreed that the faithful are by no means 
obliged to avoid excommunicated persons, whether 
in matters divine or otherwise, unless such persons 
have been expressly named and denounced, excepting 
the case of those who have notoriously assaulted an 

ecclesiastic. 

1 Of May 13, 1497. 



160 WAS SAVONAROLA EXCOMMUNICATED? 

'^ Hence, even if we admitted that the excommunica- 
tion was valid, it would not be necessary to avoid those 
to whom I have referred. But these priests and re- 
ligious, who spend the whole day in idleness, seldom or 
never devote themselves to study or prayer, and there- 
fore they are grossly ignorant, to say nothing worse. 
However, do you pray for the Church, that God may at 
length deign to illumine her as in the beginning. 
Farewell in Christ." ^ 

By recalling the principles of canon law and 
theology bearing on our inquiry, and which we 
have already given ; and by considering in their 
light the story of Savonarola's conduct as narrated 
in the first part of our essay, the reader can judge 
whether he gave scandal. That his pharisaical 
enemies took scandal after their kind concerns us 
not, for it concerned him not. The representa- 
tive men of the State, after grave deliberation, and 
the virtuous citizens, were not only fully prepared 
for his preaching, at the end of the Friar's long 
seclusion, but they were also eager to listen to him.^ 

1 Quetif (pp. 191 seq.) publishes the Latin text of this 
letter. Tlie date of its writing is not known, but it was prob- 
ably late in June or early in July, shortly after the Brief of 
May 13, 1497, had been received in Florence. 

2 Even before the faithful spoke, telling of their spiritual 
hunger, the nuns of the Monastery of St. Vincent, Florence, 
had begged him to give them conferences ; but he declined, 
judging that they were under no special need, nor was the time 
ripe when there would be no scandal of the weak. (Epistolse 
Spirituales et Asceticae, xii., p. 229 seq.) After he had resumed 
his preaching the nuns of the monastery known as the Fuligno, 



DID THE FRIAR GIVE SCANDAL-? 161 

The suppression of all sermons, coupled with the 
renewed activity of the wicked, had thrown Flor- 
ence back to the deplorable conditions from which 
Savonarola's apostolate had rescued the people. 
Under the impulse of charity, that supreme virtue, 
which the Apostle has described as the greatest,^ 
Savonarola, who was ready to lay down his life 
for souls, was moved to speak. Under this uni- 
versal law and after mature counsel with holy 
and learned men, he broke the silence he had so 
long maintained on account of the weak,^ and 
beholding the spiritual interests of the flock en- 
dangered, realizing that it was not a question as 
to the timeliness or expediency of preaching, but 
that the doctrine which he had taught was stig- 
matized, that the truth of Jesus G4irist was branded, 
as pernicious, that further silence would be a 

Florence, who were under the jurisdiction of the Archbishop 
and the direction of the Canons of San Lorenzo's, attended 
Savonarola's sermons, coming two at a time to each discourse. 
(Lottini, p. 28.) Both of these Communities were noted for 
their piety and fervor. The testimony of their esteem is not 
without marked value when it is asked if Savonarola neglected 
any precaution against scandal. 

1 1 Corinthians xiii. 13 ; St. Thomas, 1^ 2^ q. QQ, art. 6 ; and 
2a 2* q. 23, art. 6. 

'^ In the second sermon on Exodus, he puts to himself the 
objection : " Friar, you have observed the excommunication. 
You have remained shut up in your convent, and you have cele- 
brated Mass in private without coming before the public." 
And he answered : " I have never observed it on my own 
account, and I liave said Mass every day, but I have made use 
of some precautions, outwardly and through regard for the 
weak." 

U 



162 WAS SAVONAROLA EXCOMMUNICATED? 

confession of the justice of the slanders published 
against him, he resolved to mount the pulpit. 
He followed the teaching of St. Thomas,^ of St. 
Gregory, of Catholic theology. 

Had it been merely a question of the advisabil- 
ity of then preaching, he should have been silent ; ^ 
it was, however, a case of the truth of his doc- 
trine, of public morality, of the welfare of souls, 
of supreme charity.^ Having given ample instruc- 
tion, in which learned and eminent men of the 
time joined, having removed lingering doubts, and 
set forth the injustice and invalidity of the excom- 
munication, he was free to disregard the hypocrites 
and pharisees who persecuted him, and sought the 
destruction of the reform which he had inaugurated. 

Not only did he not give scandal in this, but 
he sought to avert the scandal given by others.* 
Following the teaching of the Angelic Doctor he 
would administer paternal correction, even to those 

1 In 4 Sent. D. xxxviii., q. ii., a. 4. 

2 St. Matthew vii. 6. 

^ His sermons for Septuagesima and Sexagesima, 1498, make 
clear this point. 

* What held after the Friar's death was true during the sad 
days of the excommunication : " It was a common saying that 
since the days of Mahomet no such scandal had ever disgraced 
Christianity as the wickedness then rife amongst the Floren- 
tines. Vice revelled in all its forms as if virtue had been pro- 
hibited by law, and no crime was held so abominable, so 
shameful or reprehensible as that of having believed in the 
Friar, or advocated a reform of the Court of Rome. Vices of 
the most disgusting nature, then but too common in Florence, 
now revived in all tlie filth of their unnatural character, and 
again poisoned society." Napier, bk. ii., chap. 7, vol. iii., pp. 
617, 618. 



DID THE FRIAR GIVE SCANDAL? 163 

above him.^ Like St. Bernard he would not shrink, 
because of the age, power, or dignity of any man, 
from reproaching him, for the avoidance of scandah 
The greater the name and dignity, he argued with 
the Saint, the greater the scandal. Therefore he 
would reprove his elder, he would try to teach a 
master, he would give counsel to the wise.^ 

The extraordinary character of Savonarola's 
mission had rendered his position singular. The 
conditions that prevail in the usual work of a 
preacher did not hold as to his influence, nor as 
to the necessity of his labors. Though the Flor- 
entines had many instructors, he had been their 
spiritual foster father ; ^ and outraged virtue and 
derided piety, witnessing the wreck of his wonder- 
ful work, grieved, with the Friar himself, over 
the destruction of the building he had with so 
much care erected, over the desolation of the 
vineyard he had cultivated in labor and tears ; 
and they cried out to the silenced leader, and 
begged him to speak once more, to fight against 
religion's enemies, who had abused religion's power, 
"practical infidels, corrupt themselves and cor- 
rupting others, into whose hands, as many felt, 
the authority of the Church had fallen." * It was 
not against the Pope that he stood forth, nor 

1 2^ 2* q. 33, art. 2, 3, 4, and Quaestiones Disputatae, de 
Virtutibus, q. vi., art. 1, ad. 18. 
^ Epistola cc, torn, i., p. 85. 
^ 1 Corinthians iv. 15. 
4 Lottini, p. 21. 



164 WAS SAVONAROLA EXCOMMUNICATED? 

against the authority of the Holy See. He con- 
tended that he was following what would have 
been the Pope's directions, had Alexander not 
been so shamefully deceived. 

On this point, let us hear the Friar himself. 
In the last sermon he preached, on March 18, 
1498, he objects in the name of the people : " O 
Friar, we must not oppose the ecclesiastical 
power ! " "I say that when it destroys the Church, 
it is not ecclesiastical power, but it is an infernal 
power, and is given by Satan. I say to you that 
when it fosters harlots, profligates, and robbers, 
and persecutes the good and destroys good-living 
Christians, then it is an infernal and diabolical 
power, and must be firmly resisted and corrected, 
as St. Peter and St. Paul did. But because you 
say, 'O Friar, you are weakening ecclesiastical 
power,' I answer that this is not true. I also 
wish not to be above the ecclesiastical authority, 
and thus I submit myself, and all that I have 
ever said, to the correction of the Roman Church 
and the ecclesiastical power. And I do not weaken 
it ; in fact, I even increase it and wish to remain 
subject to it, but not under infernal power, and 
not under diabolical power. I defend the ecclesi- 
astical power and the Roman Church and the 
doctrine of Jesus Christ." 

The reader is here asked to refer to the teaching 
of theology as embodied in the first part of the 
chapter. In the light of these sound principles, 



DID THE FRIAR GIVE SCANDAL? 165 

follow the Friar, step by step, through the perils 
that beset religion because of the attack on his 
ministry, and the calumnies against his preaching ; 
consider the grave interests that were endangered ; 
observe the care and prudence with which he met 
the difficult problem, the solid foundation on which 
he rested, of doctrine, learning, and counsel, in the 
conclusion on which he resolved; and note well 
that only when the preparation of the people had 
met their own earnest longing, did the Friar break 
the silence which had cost Florence so dearly. 
We are satisfied that the serious judgment of the 
reader will not only acquit Savonarola of the 
charge of having given scandal, but it will eulo- 
gize the piety, humility, and courage of the man 
who thus " stood forth for manly liberty in Christ," 
for the truth of his wonderful preaching, and for 
the maintenance of his marvellous reform. 



166 WAS SAVONAROLA EXCOMMUNICATED? 




V. 

CONCLUSION. 

CAREFUL study of the intricate question 
to which we have endeavored to give a 
satisfactoxy answer convinces the writer that 
Savonarohi's career, during the trying period of 
the ban, was one of religious prudence, and noble 
consistency. His own conscience had acquitted 
him of guilt or offence that might entail a censure. 
The people soon learned that the excommunica- 
tion was invalid, and though his enemies strove to 
influence public opinion, they carried little weight 
beyond their own circles. 

The Holy See, when the sad end came, confirmed 
the attitude of the determined Friar, who had never 
asked for absolution, who had scorned the offer of 
freedom from censure, a freedom depending on a 
simoniacal bribe ; for Alexander, though he gave 
Savonarola permission to celebrate Mass on the 
day of his execution, granted no absolution from 
the bond of excommunication, and allowed the 
condemned man, sacramentally absolved, and en- 
riched with a plenary indulgence, to expire under 
the ban ! ^ 

1 Consult chapter " The Question of Censures." 



CONCLUSION. \ 167 

This fact proves that Alexander did not regard 
the Friar as excommunicated. Nor can it be said 
that his confessor had been authorized to absolve 
Savonarola from the censure, for what is freely as- 
se-rted is as freely denied, and as the Friar was not 
in articulo mortis (in the ordinary sense of the word) 
the ordinary power of a confessor would not suffice. 
Moreover, the Apostolic judges were present, and 
on them would have devolved the exercise of the 
delegated faculty had any such faculty been 
granted. And even assuming that such a faculty 
had been granted, it is certain that there was no 
retraction by Savonarola of errors charged, there 
was no expression of repentance for scandal that 
would have been given by offences for which he 
had been declared excommunicate. A private 
apology and regret would not have availed. From 
a man validly and notoriously excommunicated an 
open reparation was due, if not by a personal, 
verbal declaration before his death, at least, by an 
authentic writing for subsequent publication ; and 
from this obligation there could be no release by 
the Apostolic commissaries. Had these men not 
acted in conformity with the Pope's views and 
according to his instructions, is it likely that the 
omission of absolution and the neglect of repara- 
tion would have passed without rebuke from 
Alexander? There was no rebuke from him, nor 
complaint from any one authorized to speak. 
Savonarola made no apology. With serene con- 



168 WAS SAVONAROLA EXCOMMUNICATED? 

sistency he went unfalteringly to that death for 
which he had long prepared, and which he willingly 
endured for principles of which his life had been a 
beautiful exemplification. He went with the ban 
still upon him, such as it was ; the ban from which 
he had solemnly announced that he would never 
seek absolution,^ because he knew that he had 
done no wrong meriting such a penalty, and be- 
cause he believed that the censure was unjust and 
invalid, without binding force before God or man.^ 

1 Sermon for Septuagesima, 1498. 

2 Savonarola's various appeals for the lifting of the ban 
were not for absolution. He strove to have a serious impedi- 
ment to his work removed, and through respect for the Holy 
See, and fearing lest scandal might come to the " little ones," he 
labored, till hope was cast down, to secure the recall of the 
Brief. In the second sermon on Exodus he put the objection 
to himself : " Eriar, you have written and asked for absolu- 
tion." He answered : " For myself I have not done this, though 
they asked me to write and admit that I had erred, but in no 
manner would I do so. In other things I have erred, for I am a 
sinner, but not in this, because I have preached the doctrine of 
Jesus Christ. I have indeed written for fear of scandal, and I 
have tried to have the excommunication removed, for love of 
the 'little ones.'" And in his third sermon on Exodus he 
declared : "Believe me, I am not foolish, not knowing how I am 
placed. If I desired human expedients I would know how to 
free myself. I recognize their cunning and craft. If I were 
satisfied to trample on conscience I also could be as cunning; 
but knowing that the Lord is with me, I fear nothing." See 
also Quetif, p. 252. In this spirit he pleaded with the Pope, but 
as has been already noted, it is probable that some of his letters 
were kept from Alexander by determined enemies who dreaded 
the pontifical favor in behalf of their victim. It may also be 
stated that the Florentine authorities held the same view as 
that of the Friar, and in the same spirit labored to have the 



CONCLUSION. 169 

By those who condemn Savonarola as really 
excommunicated, much stress has been laid on the 
fact that he was a member of a Religious Order, 
and the question of the obedience which he thereby 
owed to his superiors is discussed in a manner 
altogether unfavorable to him. With that ques- 
tion we have dealt in an Appendix. Here we 
merely desire to emphasize the fact that the atti- 
tude of the Friar, at the close of his life, touching 
the excommunication, finds singular approval from 
his own Order, which has practically taken the same 
stand as that which Pope Alexander took, that 
Savonarola was not excommunicated; and as the 
latter judged that he needed not absolution, so his 
Order has always regarded his acts of jurisdiction 
as valid, a thing not sufferable had he been really 
excommunicated, for then he would have been 
deprived of all jurisdiction.^ Neither the Master 
General of the Order nor the Cardinal Protector 
nor the Commissioner especially appointed to con- 
sider his case, declared him deposed from his post 
of Prior of St. Mark's ; and during the sad period 
following the publication of the Brief of Excommu- 
nication, up to the time of his arrest, he discharged 
the duties of his office, in all its details, including, 
as the chronicle of his convent informs us, the im- 

Brief of May 13, 1497 recalled ; in this effort they were advised 
by eminent theologians and canonists. See Quetif, pp. 52 seq., 
and Miscellanea of Baluzius, torn, i., 594. 

1 Schmalzgrueber, t. 39, n. 164, torn, xi., 445; Reiffenstuel, 
t. 39, n. 68, torn, v., 391. 



170 WAS SAVONA/UJJ.A KXCOM M II NldATlW? 



poriaiit work of reception to tin; Iiiibit and to pro- 
fcHHion ol' vai'ious ejtiididaUjH and iiov'kjch. 

Of ;iH tlM5 j)iiM(',ipl(!.s wliich wo have noted, 
SavoiiiU'ola was w(;ll Jiwarc;. WitiKissinj^ as lio 
(lid tlui tnio'Cidy tliat was eiia(!t(!(l, of wliicli lu; was 
tli(; liero iind the victim, S(;(;iiig with a (dejiriiess 
tliJil- 1() IIS is imj)ossihi(;, with, the inistH of four hun- 
dred ye;i,rs ohs(5iiiiiiLi;' oiii" vi(;w, he w;us (uu'tain iJiat 
no law obli^'e-d hiiii piihlieJy to ;i,eUiiowhulo(i hini- 
Hiilf ;i,s (^xeoMiMiiiMie;i,t(i, wlKiii the coiivietioii liad 
boeoine ^'eiKiral tliiit the eeiisiire was invalid, not 
ordy ])((e;uis(5 of siihstjMitiid defects in juridical 
oi'dcjr, and iMuraiisc; tlu; liiief was (extorted Ironi the 
Pope thioiiidi falsehood and shinder, and pu])lish(;d 
against his will, hut chielly hec^aiise the alleged 
fault, in terdi(;ted iindcir tlu^ piuiaJty of exconnnuni- 
cation, did not (^xist, hecaiise the 1^'riar had not 
doii(5 tha,t for which Ik^ was detdared ana,th(!ina. 

Having (ixhaiistcMJ all nutans of patient suhniis- 
sioii, of sihuit humiliation, of respectful ])etition, 
and riiKling the way to llu; Sov(!!(Mgn Pontiff 
cIos<m1 against him hy wiek(Ml men who had sha.nu;- 
fnlly abuscMJ thi! j)apaJ coiilidencc, Savonarola fol- 
1o\V(mI the couiiS(d of (Ici'soii, and stood loi* his 
manly lilHiily, for the doctrine of his Divim^ Mas- 
ter, and, in <'ha,ii(y that wa,s rcta-dy unto deatli, for 
tlio welfares of semis. 

Il(vi'e it may he pcrtiiuMd. to ohserv(^ thai no one 
lias (W(M- su|»|)(>se(l that llu^ ( ■(mimunities of St. 
Mark's and St. Dominic's, r'iesole, weix^ excom- 



CONCLUSION. 171 

municated, individually or collectively. Yet in 
that troubled time, so far as history has unfolded 
the record of the words and deeds of the friars of 
these two houses, we are safe in affirming that if 
Savonarola was in conscience excommunicated, so 
also were they, for their stand was in agreement 
with his, nor could the penalty of their actions 
have fallen on their Prior, but must have been 
borne by themselves. No one at the time enter- 
tained any erroneous notions on this point. De- 
spite the fact that the terms of the Brief of union, 
November 7, 1496, were general, that an excom- 
munication was launched against any and every one, 
of whatsoever dignity, who would antagonize the 
scheme, it was understood that Savonarola was the 
object of attack. All knew the significance of the 
stigma put upon the Prior, who had clearly stated 
it : " These adversaries seek one man out of hatred 
for the Truth." ^ They desired to restore a reign 
under which license would have sway. To accom- 
plish their object, it was necessary for the libertines 
and infidels to destroy Savonarola's influence over 
the people, and this could be effected only by de- 
stroying himself. Against libertine and infidel he 
fought bravely. That he failed, and in failing lost 
his life, is in the record of every martyr. Savonarola 
was put to death in hatred of virtue, under cover of 
a political necessity. It was like to an older story, 
that of the Divine Master Himself. 

1 Letter of June 19, 1497. 



172 WAS SAVONAROLA EXCOMMUNICATED^ 

Savonarola was one of those victims that from 
time to time justice demands of humanity.^ He 
was persecuted for justice's sake, he was made 
anathema for his brethren ; ^ and the iron entered his 
soul in a manner supremely agonizing — through 
attempted ejection from the household of the 
Faith, because of his unbending devotion' to the 
highest ideals of the doctrines of Jesus Christ, Who 
had predicted this form of trial as the crowning 
sorrow of His disciples : " They will put you out 
of the synagogues ; yea, the hour cometh tj^at 
whosoever killeth jou will think that he doth a 
service to God." ^ 

" If these explanations, which seem to me reason- 
able, be admitted, it will be understood why persons 
of great worth cherished such deep esteem and 
loving veneration for Father Jerome, and even went 
so far as to invoke him as a martyr and a saint. 
If this solution be rejected, I shall always see an 
inextricably contradictory enigma in this love and 
veneration, since certain cavils have been set forth 
to account for it, belittling the saints, lessening 
respect for them, even discrediting the very 
authority of the Church which has placed them on 
her altar, and suggesting doubts regarding Divine 
Providence itself, as having permitted that some 

1 Lottini, p. 23. 

2 Romans ix. 3. 

3 St. John xvi. 2. See also the same Gospel, ix. 22, 34, and 
xii. 42. 



CONCLUSION. VIZ 

leading heroes of Christianity, in whom sanctity- 
shone forth from the cradle to the grave, should 
show, not only by occasional acts, but throughout 
the course of their lives, veneration and devotion 
to a man who had been disobedient, excommuni- 
cated, and condemned, for guilt true and real, which 
he would not acknowledge even in the presence of 
death." ^ 

St. Catherine of Ricci, St. Philip Neri, and 
others of the crowned soldiers of Christ, were 
familiar with all the facts ; they lived among the 
living memories of the illustrious Prior; they 
shared the traditions that were sacredly handed 
down, in the Florence and Pome of their day, 
even by some who had known the Friar or his 
immediate disciples. To these Saints we cannot 
deny holiness eminent and solemnly proclaimed by 
the Church, nor may their intelligence or judg- 
ment be questioned. Familiar as they were with 
the facts, a full knowledge of which cannot be 
ours, prudence, at least, requires that we hold 
their devotion to Savonarola in respect. Other- 
wise the unpleasant conclusion will be forced upon 
us, of facing the inexplicable problem which Father 
Lottini presents, an irreverence from which our 
Catholic instincts shrink.'^ 

Hearing, therefore, the solemn words of Savona- 

1 Lottini, p. 23. 

2 In a subsequent work I intend to discuss this subject in 
detail. 



174 WAS SAVONAROLA EXCOMMUNICATED? 

rola that rise as a last testament from gallows-tree 
and fire, — "I have never been disobedient .to the 
Roman Church, nor to the Pope, nor to any of my 
superiors up to this present hour ; and this I say, 
not to praise myself, but for truth's sake, and if I 
do not speak the truth, I am satisfied that it will 
stand against me at the tribunal of Jesus Christ," ^ 
— we conclude, with Father Lottini, that "this 
leaves no middle course. Either the innocence of 
the Friar must be recognized, or to so many other 
charges against him must be added those of liar 
and perjurer." ^ 

1 Letter of June 19, 1497 ; see page 83. 

2 Page 15. 



APPENDIX I. 

. THE QUESTION OF OBEDIENCE. 

FOR a better understanding of our inquiry, it is 
deemed advisable to consider briefly the obliga- 
tions and limits of obedience, especially for an ecclesi- 
astic or religious. Faith does not repudiate reason, jior 
does religion abrogate justice. Rather is religion fidel- 
it}^ to reason and justice. Our service of God must be 
reasonable.-^ Thus the clerical state or that of a reli- 
gious Order does not impose an arbitrary burden on the 
man vowed to its service. The ''blind obedience '^ of 
which the Saints speak in terms of ardent praise does not 
mean an actual submission to any and every possible 
command ; it signifies, rather, that disposition of heart 
and mind whereby the subject holds himself in constant 
readiness to fulfil all that obedience will lawfully im- 
pose on him, without question as to the superior's 
motives or as to the opportuneness of his order. 

After quoting the Apostolic words, " it behooveth us to 
obey God rather than man," ^ gt. Thomas explicitly 
teaches that we are not obliged to obey superiors in all 
things, as when they command what is wrong, or be- 
yond their right or jurisdiction. He says that re- 

1 Romans xii. 1. 

2 Acts of the Apostles v. 9. 



176 WAS SAVONAROLA EXCOMMUNICATED? 

ligious profess obedience so that they may lead a 
regular life according to a rule by which they are 
subject to superiors ; and obedience following this is 
sufficient for salvation. If in other things they wish 
to obey, provided it is not against their rule or contrary 
to God's law, for this would be sinful, such obedience 
belongs to the domain of perfection. Hence the An- 
gelic Doctor concludes that obedience may be dis- 
tinguished as threefold : (a) that which is sufficient 
for salvation, (b) that which is perfect, in all things 
lawful, and (c) that which is indiscreet, even in things 
unlawful.-^ Hence the accepted phrase as to the strict 
obligation of things according to the rule, but not of 
those against, above, or beyond the scope of the rule. 

To the teaching of the Angelic Doctor on the rights 
of conscience, we shall also briefly refer. Conscience 
is the divine law of the intellect, first and supreme, 
and as interior, antecedent, spiritual, and eternal, it is 
in itself superior to the exterior, subsequent, corporal 
bond of obedience to a prelate, w^hich is temporary, and 
which will not enter into eternity. Conscience is as 
the light of God's countenance signed upon us,^ and, 
when certain, obliges us simply and absolutely, as 
against a superior's command in contradiction to it.^ 

It is also one thing to judge a superior's commands, 
and another to judge ourselves as to their fulfilment. 
In this latter case the tribunal of conscience is supreme.* 
And this principle holds with special force when re- 

1 2a 2*, q. 104, art. 5. 

2 Psalm iv. 7. 

*^ Qusestiones Disputatse : de Veritate, q. 17, quinque articuli 
de conscientia, torn, ii., 89-92. 

4 St. Thomas, loc. eit., art. 5, concl. ad 4. See also 1* 2«, q. 
71, art. 6, ad 4; In 2 Sent. D. 24, q. 2, a. 4, and D. 39, q. 3, a. 3. 



APPENDIX I. 177 

sistance brings with it no convenience or selfish benefit, 
but rather leads to humiliation and death. 

To this teaching of St. Thomas we add a few selec- 
tions from St. Bernard and from eminent canonists 
and theologians treating ex professo of obedience. 
The Mellifluous Doctor, as the great Founder of the 
Cistercians is called, discusses the question of obedience 
in various parts of his writings, and we quote from one 
and another of these the following: ^< The command or 
prohibition of a prelate may not exceed the limits of the 
profession made by the subject, so that a religious may 
not be forbidden the fulfilment of what he has vowed 
to perform, nor may obligations exceeding the weight of 
this burden be put upon him. Thus the superior can 
neither increase one's vow against his will, nor diminish 
it without certain necessity." ^ In another place the 
holy abbot declares that we must resist aught enjoined 
that is against the Divine law, crying out with the 
Apostle, that it is better to obey Grod than man.^ From 
a long letter addressed to a monk named Adam who went 
on a pilgrimage, contrary to his rule, but with the Pope's 
license, several extracts will be pertinent i^ ^-It is 
very perverse to claim to be obedient when one knows 
that the Divine Superior (Grod above man) dissolves 
such obligations," as are permitted or imposed by an 
earthly superior, against our pledged rule. Speaking 
with all reverence of the Sovereign Pontiff on whose per- 
mission this monk had based his justification for what he 
called an act of obedience, St. Bernard indignantly re- 
minds Adam of the scandal of such obedience, and of 

1 De Pr^cepto et Dispensatione, c. v., p. 75, torn. iv. 

2 Sermoiies de Diversis, xli., p. 231, torn. ii. 
2 Epistola 7, pp. 11-14, torn. 1. 

12 



178 WAS SAVONAROLA EXCOMMUNICATED? 

tlie rights of the great High Priest, who shed His 
Blood for our ransom. "Happy disobedience/' cries 
out the holy doctor, " which wounds neither charity nor 
unity, which is to be preferred to that obedience that 
leads to scandal ! " And he adds that if he had to 
choose, under such conditions, he would be disobedient. 

"Conscience," he writes elsewhere, "is man's in- 
separable companion, bearing with him the deposit 
committed to his keeping ; ^ it is a book superior to all 
other books." ^ 

To these vigorous words of a Saint eminent as the 
uncompromising vindicator of the rights of authority, 
we add the following: Against conscience, even the 
Pope is not to be obeyed.^ But where conscience is 
not certain, if the Pope commands an ecclesiastic in 
spiritual matters, to do what seems unjust, he must be 
obeyed, unless the precept would involve sin, or savor 
of heresy ; or unless it was very strongly presumed 
that the peace of the Church would be disturbed, or 
occasion would be given from which future evils might 
spring, to the harm of religion.* Even should a 

1 De Moribus et Officio Epis. et Praelat., cap. vi,, torn, iv., p. 29. 

2 De Interior! Dome, cap. xv., torn, v., p. 152. 

3 Panormitanus, c. 44, Liquisitioni, torn, vii., 248. 

* Panormitanus, loc. cit. ; Innocentius IV., 1. v., t. 39, cap- 
Inquisitioni, p. cxlvi (primo) ; Sandaeus, c. 44, ii., 1220 ; Prieras, 
Obedientia, q. v., ii., 260, who adds that obedience is not to be 
yielded to such commands as are excepted in the text, even 
though imposed under threat of excommunication latce senten- 
tice, to be incurred by the very fact of refusal. In other re- 
spects the language of Pope Innocent the Fourth, Sandaeus, and 
Prieras is almost identical. In sentiment all are as a unit. 
Gerson (Consideratio 6, Circa Materiara Excommunicationum 
et Irregularitatum) stood for the same principle. It is the 
general teaching of theology. 



APPENDIX I. 179 

superior command what is just, if the subject, with a 
certain conscience, believes that the precept is unjust, 
and cannot bring himself to another mind, he should 
follow his interior light, despite its erroneousness.^ Of 
course, such erroneousness must be inculpable. How- 
ever, as Panormitanus adds, the superior has the 
right to inflict punishment for such resistance, because 
he is not obliged to see things with the subject's eyes. 
In doubt as to the justice or lawfulness of a precept, 
the subject should obey, because the right to command 
rests with the superior ; nor can he be denied this, on 
a mere doubt. "But," writes St. Alphonsus, "the 
doctors generally limit this principle, and teach that 
a subject is not bound to obey when he would thereby 
expose himself or others to the danger of grave loss in 
reputation, honor, possessions, or life." ^ 

Passerini, who is an eminent authority of modern 
times, proposes a question: ^^Is a subject bound to obey 
a prelate commanding him to do a prohibited work, in 
which the prelate can dispense?" After giving differ- 
ent solutions in which an affirmative answer would hold, 
he concludes : ^^ If the dispensation is neither useful nor 
necessary ybr a greater good, the prelate, being bound 
to remove impediments to such good, would rather put 
these in its way by unreasonably dispensing, and 
therefore the subject would be justified in refusing." ^ 

1 Panormitanus; c. v., Ad Aures, torn, ii., 38, and doctors 
generally. 

2 L. v., c. i., dub. 4, n. 47, 1, 803, where he cites Lessius, San- 
chez, Castro-Palao, Soto, Bannez, the Salinanticenses, and other 
eminent doctors. See also Passerini, q. 186, art. 8, n. 329, torn, 
i., 153. 

^ Passerini, q. 185, a. 2, n. 61, torn, i., 134. Compare also St. 
Alphonsus, 1. iv., c. i., dub. 4, n. 40, i., 799. 



180 WAS SAVONAROLA EXCOMMUNICATED? 

As our discussion is not on the extreme perfection of 
obedience in theory, but on the principles that are to be 
applied in a grave practical difficulty, we dismiss this 
portion of the subject with a summary, in the words 
of Cardinal Newman: " Conscience is a messenger from 
Him Who both in nature and in grace speaks to us 
behind a veil, and teaches and rules us by His repre- 
sentatives. Conscience is the aboriginal vicar of Christ, 
a prophet in its informations, a monarch in its peremp- 
toriness, a priest in its blessings and anathemas ; and 
even though the eternal priesthood throughout the 
Church could cease to be, in it the sacerdotal principle 
would remain, and would have a sway." ^ 

The reader will thus understand the imperative 
power and binding force of this law of nature, from 
which even God will not dispense,^ against which no 
one can act without incurring the risk of eternal death,^ 
and according to which one must regulate all his 
thoughts, words and actions, since ''all that is not of 
faith (or conscience) is sin." * 

The reader is also asked to make careful application 
of these principles to Savonarola's case. Our argument 
and conclusion, insomuch as obedience is in question, 
are based on these. 

1 A letter addressed to His Grace the Duke of Norfolk, p. 57 
(London, 1875). 

2 Salmanticenses, Tr. xx., cap. iv., punct. 3, n. 11-18, torn, v., 
pp. 19-21. 

3 The Fourth Council of Lateran, quoted by Cardinal New- 
man, loc. cit. 

* Romans xiv. 23. So St. Thomas interprets and explains 
the Apostle's word. See Quaestiones Disputatse, de Veritate, 
q. xvii., art. 3. 



APPENDIX II. 

SOME ORIGINAL LETTERS. 

The two following letters were addressed by the Signory to the 
Cardinal Protector of the Dominican Order in behalf of Savona- 
rola that he might be permitted to resume his preaching. See 
Chapter I., p. 49. 

Eeverendissime in Christo Pater et Domine, — 
Ilia tandem multo esse gratiora beneficia videntur quae 
ultro conferuntur, neque expectant ut emantur precibus ; 
ut modo evenit : quod ex litteris quas ad fratrem Hie- 
roiiymum Ferrariensem Yestra reverendissima Pater- 
nitas scripsit plane percepimus. Dum enim illi merito 
favet E,. D. V. et iure defendit, nobis favet atque affert 
beneficium ; per quem, Deo clementissimo indulgente, 
atque eas sua ineffabili misericordia subministrante 
vires, ex multis magnisque periculis evasimus. Hunc 
certe virum suum ad nos praemisit Deus (cum, quo nos 
ducerent nostra errata, multo ante praevideret), ne fun- 
ditis periremus : qui saepe praedixit nobis quae Ven- 
tura super nos essent, neque a vero quicquam aberravit ; 
iuvit consilio, bonitate ac religione ; erexit doctrina 
ac praedicatione continua in timore Dei. Et tamen 
ausi sunt malivoli quidam atque invidi tantae virtuti 
detrahere et ingerere crimina, et adducere eum pro 
viribus in Pontificis Maxirai indignationem. Nos me- 
lius qui mores sint Imius viri novimus, quae pietas, 
quae religio, quae sanctitas, quibuscum vixit, apud 



182 WAS SAVONAROLA EXCOMMUNICATED? 

quos tot tantaque bona opera exercuit exercetque et 
plane divina ; quibus adhibenda fides videtur magis 
quam fugitivis quibusdam, nt ita dixeriraus, qui nee 
quae recte fiunt cognoscunt, et ab Dei timore aberrant. 
Agimus ergo immortales gratias R. P. V., qui iustis- 
simum eius patrocinium susceperit apud Pontificis 
Maximi Sanctitatem ; et raultum etiam atque etiam 
rogamus, nt in eo incoepto perseveret K,. D. V., quae 
nihil quod magis secundum Deura sit facere potest. 
Kos certe, nihil est quod aeque cupiamus quam audire 
eum ut solemus praedicantem, et divina nobis prae- 
cepta aperientem. Rogamus ergo P. V. ut in dando 
nobis, beneficio perseveret V. R. D., detque operam 
apud Summum Pontiiicem, et quam citius j&eri potest, 
ut ante adventum Domini liceat nobis, per vestram 
operam et pontificiam benignitatem, redire ad eius 
audiendas frequentandasque praedicationes : nihil om- 
nibus ex rebus magis expetimus, nihil ex quo magis 
nos sibi obnoxios V. E,. P. reddere possit. Multa sunt 
vestra in nos et innumerabilia maxima beneficia ; sed 
huic certe comparari nullum potest. Gommendamus 
R. P. V. urbem et populum nostrum. Ex Palatio nos- 
tro, die 13 novembris 1495. 

Eeverendissimo iisr Chkisto Patri, Cardinali 
Keapolitano, — Quantum nos, universusque populus 
Florentinus fratrem Hieronymum Ferrariensem, prae- 
dicantem et divina nobis aperientem praecepta, ante 
adventum Domini, audire cupiamus, aliis nostris litteris 
ad reverendissimam Dominationem Vestram praescrip- 
simus. Cui desiderio nostro etsi certo scimus, Eam 
totis viribus^ ut satisfiat, operam ad Summum Pontifi- 



APPENDIX n. 183 

cem daturam ; brevitas tamen temporis dubitare nos 
facit, ne ante ipsius adventus iiicipiat dies decurrere 
qnam Pontilicis litterae ad hoc impetreTitur. Itaque 
reverendissimam Dominationem Vestram plurimura 
etiam atque etiam rogamus oramusqiie, ut vivae vocis 
oraculo id, interim, a Siimmo Pontifice nt concedatur 
impetrare ciiret. Nihil profecto est quod hoc tempore 
magis desideretur a nobis ; nihil ex quo magis R. D. 
V. nos sibi reddat obnoxios. Cumulabit certe hoc in- 
numerabilia ac maxima beneficia P. V. erga nos, quae 
hoc uno immortal ia utique reddentur. Ex Palatio nos- 
tro, die 17 novembris 1495. 

The three following letters bear testimony to Savonarola's great 
merits as a preacher, to his noble efforts for virtue, and to the 
ingratitude and calumny of those who had accused him. The 
Ten also deny that Savonarola had attacked any one by name. 
See Chapter I., pp. 62, 66. 

The Ten to Becchi} 

Domino Ricctardo de Becchis, die prima aprilis 
1497. 

Li di Sancti et poi le feste sono suti causa che hab- 
biamo qualche di differito lo scrivervi. Farenlo al 
presente, rispondendo a ii vostre de' xxnii et all'ultima 
de' XXVII ec, Li amorevoli ricordi di quello amico di 
auctorita, che vi commisse ci confortassi ad essere uniti 
ec, ci sono stati gratissimi, perche questo e il nostro 
principale instituto e desiderio : benche qui nella terra, 
intra tucti li cittadini universalmente, non si intenda 
alchuna discordia ne disunione, perche tucti tendiamo 
ad uno medesimo fine, di conservare la nostra liberta- 
^ From Gherardi; pp. 157, 158. 



184 WAS SAVONAROLA EXCOMMUNICATED^ 

et il presente governo della cittk ; et a questo ognuno 
promptamente concorre. Et se di costa fussi riferito o 
scritto altrimenti, se si riguardera bene la qualita delli 
auctori, si cognoscera qiianto debole foiidamento sia 
quello di Pietro de' Medici, sforzandosi farsi credito 
con andare ampliando alchuni abbaiamenti di persone 
disperati et passionati sanza conditione o credito al- 
cbuno. Ma noi ci rendiamo certissimi, essere tale la 
gravita et prudentia di quelli cbe lui si ingegna ridurre 
a' propositi suoi, che non si lascieranno imbarchare 
facilmente sanza bischotto. Cosi alia parte del lasci- 
arci noi governare al Frate, quando di costk s'intenda il 
verO; non bisogna fare altra risposta ; perclie facendo il 
Frate egregiamente lo officio di buono et amorevole pre- 
dicatore, di detestare i vitii et ridurre il popolo ad 
vivere christianamente, come ha continiiamente facto 
et con grande fructo et utile universalmente di tutta la 
citta, sanza impacciarsi di alchuno particulare circa il 
governo nostro ; non dobbiamo ne possiamo se non 
essere maximamente obligati alle sua proficue et sancte 
opere : et tucto quello che fussi referito o scripto in 
contrario e alieno dalla verita et fondato da passione di 
alchuni a' quali displace il ben vivere. Et cosi circa 
1' una parte et 1' altra iustificherete con quello amico, 
ringratiandolo nondimeno dello amore dimostra portare 
alia citta nostra. 

The Ten to Bracci} 
See Alexandro Braccio, die vi mail 1497. 
. . . Havendo, ad questi di passati, li nostri excelsi 
Signori considerato che la era comincia pure ad riscal- 
1 From Gherardi, pp. 159, 160. 



APPENDIX II. 185 

dare, et che qui e grancle concorso di poveri huomini 
del contado che veiighoiio per il pane, iudicorono essere 
bene ad proposito obviare che numero di gente non si 
coadunassino insieme in luoghi strecti, per obviare 
ogni sospecto di morbo. Et per questo generalmente 
sospesono, dal di dell' Ascensione innanzi, il predicare 
in tanti luoghi. Di che segui che, dovendo giovedi 
mactina predicare fra Girolamo, per alchuni giovani 
schaprestati, che mal volentieri odono le reprehensione 
de' vitii loro, fu per diversi modi tentato impedirli il 
predicare : il che dispiacque a molti che desiderano bene 
vivere, et funne qualche poco di romore : a che fu per 
la Signoria subito provisto. Di che ci e parso darvi 
notitia, ad fine che, se etiam di questo si parlassi di 
costa altrimenti, possiate iustificare la verita. Et alia 
Santita di Nostro Signore farete intendere, che fra 
Girolamo, per le cagioni sopradecte, soprasedera in 
questi caldi il predicare ; ancor che nel predicare suo 
circa la particularity della Sua Santita si sia sempre 
portato prudenteraente et gravemente ; et chi li ha 
exposto costa altrimenti, lo ha facto mosso piii dalla 
passione che dalla propria verita ec. Circa la querela 
factaci dal Papa, secondo ne significate per lettere ad 
parte, del modo del predicare di fra Girolamo, sanza 
quella reverentia si conviene verso la Sua Santita, ben- 
che di sopra incidentemente vi se ne dica qualche cosa, 
pure, per maggiore expressione delF animo et buona 
mente nostra, potete liberamente affermare alia Sua 
Beatitudine, die le relationi li sono facte non sono 
vere ; perche essendo la prefata Signoria prudentissima, 
non incorrerebbe in tale errore, ne etiam noi lo soppor- 
teremo. Lui fa modestamente lo officio di buon predi- 



186 WAS SAVONAHOLA EXCOMMUNICATED^ 

catorG; sanza offendere nominatameiite alchuno ; et 
nondimeno di nuovo li sara ricordato quando ricomin- 
ciassi ad predicare. 



The Ten to Bracci,^ 

Ser Alexandro Braccio, die xx mail 1497. 

Per due vostre lettere da parte, una de' 15 1' altra de' 
17, intendiamo quelle die costi havessi ritracto dal 
Cardinale di Napoli, prima, et dipoi dalla Sautita del 
Papa, circa quelle si tentava di costa di operare contra 
a fra Girolamo : della qual cosa habbiamo tiauto non 
mancho admiratione che dispiacere, cognoscendo tutto 
procedere da male relationi et informationi che sono 
state fatte di costa, et veramente aliene da ogni verita. 
Perclie, come altre volte vi s' e scripto, chi investigbera 
il vero del modo del predicare, quale ha sempre obser- 
vato fra Girolamo nelle sue prediche, troverra certa- 
mente lui non havere mai particularmente taxato ne 
ripreso alchuno, ma generalmente ripresi et detestati e 
vitii, come e concesso a' predicatori et e loro proprio 
officio ; et non si potra provare mai che lui expressa- 
mente, ne della Santita del Papa ne Cardinali, o di 
qualunque altri nominatamente, habbi fatto alchuna 
spetiale mentione. Le predicationi sua nella citta 
nostra hanno fatto grandissimo fructo, si per essere 
fondate in singulare dotrina, et theologica et morale, si 
etiam per essere reputato di vita continentissima et 
religiosissima : in modo che veramente si puo affer- 
mare, la citta nostra essere assai obligata alia Sua 

1 From Gherardi, pp. 163, 1G4. 



APPENDIX It. 187 

Paternita, per haverla ridocta a una buona regola et 
norma di vivere, assai honestamente et con qualche 
timore di Dio. Et pero, se dimonstriamo di havere 
dispiacere di qualunque cosa fussi tentata contro ad 
iui, per qualclie sinistra informatione, nessuno se ne 
debta maravigliare, perche, non volendo essere ingrati, 
siamo obligati rendere vero testimone della verita, et 
aiutarlo in quello che per noi si potessi. Et pero, pre- 
gberete la Santita del Papa et il reverendissimo Cardi- 
nale di Napoli, et qualunque altro bisognassi, cbe, per 
la sapientia et dementia loro, procedino in questa cosa 
gravemente, et con quelle considerationi che alia dig- 
nity loro et alia verita della cosa si richiede : ad cio 
cbe qualcbe perverso spirito, con qualche mala sugges- 
tione, non fussi causa di alchuno scandolo et disordine : 
di che di poi la Santita del Papa siamo certi, per la 
sua bonta, sarebbe malissima contenta, et similmente 
il reverendissimo Cardinale di Napoli. A' quali, 
quanto pin efficacemente potrete raccomanderete questo 
caso. 



The Florentine Signory to Pope Alexander VI. 

A letter from the Signory of Florence, to Pope Alexander VI., 
in defence of Savonarola, and in commendation of his work. 
See Chapter L, p. 96. 

Sanctisstme et Beat*^^ Pater, — Nihil unquam 
dubitare potuimus de clementissimo animo et benefi- 
centissimo S. V*^ in nos. Tot tantisque in rebus 
pontiiiciam clementiam semper sumus experti, ut nihil 
potuerit accidere nostrae Civitati, quod turbare nos 



188 WviS SAVONAROLA EXCOMMUNICATED? 

posset, quod idem noii sit S. Clementiaeque V. mo- 
lestum futurum. Qua de re scribimus etiam modo 
ad S. V"^, majore cum spe impetrandi quae sup- 
plicaturi sumus. Est autem inter ea, quae hoc tem- 
pore E-eipublicae nostrae, aliter quam nos voluerimus, 
acciderunt non inter postrema, quod modo evenit, 
quod Frater Hieronymus Ferrariensis indignationem 
S. V*^, quod censura significatum est, incurrerit. 
Duae nos causae potissimum movent — altera est quod 
non parum id nobis et populo ferme omni nostro per- 
molestum fuit, ut puta, qui ecclesiasticas censuras, 
propter Apos. Sedis reverentiam consuetudine vetus- 
tissima nostrae Civitatis, inter primas Italiae gentes 
semper fuimus abominati ; altera causa est quod moleste 
tulimus ferimusque insectatam esse boni viri quantum 
nos cognoscimus, virtutem, et dilata fuisse ad S. V"^ ea 
nulla honesta de causa, quae merito excitare pontificales 
in F. Hieronymum censuras, si ea vera extitissent, 
debuissent. 

Nos, S^^^ Pater, multo aliter censemus; bonum nos 
hunc virum, beneque religiosum peritumque rerum 
Christianarum existimamus. Diversatus est in urbe 
nostra, aliquot annos, praedicationibus intentus, ple- 
beque ad meliores mores instruenda, neque notari jDotuit 
(modo careat affectibus delatio) quidquam in quo vel 
exemplo vitae vel excellenti doctrina aberraverit ; sed 
ut novit y. Beatitudo, vix inveniri potest ubi praeclara 
virtus careat invidia. Sunt-et in nostra Urbe tanquam 
in magno populo, qui etiam virtutem invertant, seu 
naturae levitate, seu alio quovis morbo, et tunc sibi 
plus placeant, doctique esse magis viri videantur, cum 
quid in doctos bonosque viros liberius audent, quibus 



APPENDIX It. 189 

magis venia danda, quam graviore aliquo periculo id 
vindicare erroris. 

Supplicamus ergo S. Clementiaeqiie Y^® pro ea qua 
omnibus in rebus semper fuit in nos vestra paterna et 
divina charitas, ut totum hoc negotium ad gravitatem 
sapientiamque V. S*^^, referatur, tollaturque haec ani- 
morum displicentia Civitati, atque ista censurarum 
pontificalium gravitas ne plus posse videatur parum 
religiosa quorumdam levitas, quam bona studia bonae- 
que artes hominum religiosorum. 

Nihil est, Sanctissime et Beatissime Pater, quod possit 
fieri hoc tempore a clementissimo Pontifice Christique 
Vicario in nos atque urbem nostram gratius, quam si 
istae pontiiiciales censurae fuerint benignitate, donoque 
Sanctitatis Y. sublatae ; neque illae solum quae seorsum 
F. ipsum Hier"^^"™ taxaverunt, sed et quaecunque aliae 
quae ab eandem causam alios quoque complexae fuis- 
sent. ISTihil majore studio magisque piis animi affectibus 
supplicare Sanctitati Clementiaeque Y. possumus. Et 
quia rem, ut videtur nobis, piam supplicamus, dubitare 
vix possumus S. Y™ benigne esse largiturum, ne quid 
animabus periculi, hoc praesertim pestilentiae tempore 
possit contingere. Munus, ut videtur nobis, petimus 
dignum S*^ Y" et Clementia adquam potissimum perti- 
net Christianae Salutis cura, ut quantum est in S*® Y^, 
nulla ovis pereat. Id tandem veri Pastoris Christique 
Yicarii videtur officium, ad E-edemptoris N. J. C. imi- 
tationem, qui sese morti spontaneus obtulit, ut nos ' 
ejus redempti sanguine viveremus. Neque nos hac in 
re tantum volumus oratam esse S. Y™, ut nobis indul- 
geat banc gratiam, sed ut coeteris quoque in rebus omni- 
bus, ut semper ab ea factum est. Meminerit Y. Sanctitas 



190 WAS SAVONAROLA EXCOMMUNICATED f 

hujus devotissimae civitatis et populi Sedis Ap. et^S*'^ 
Clementiaeque V® cui nos et rempublicam istam liu- 
millime commendamus. 

Ex Palatio Nostro die octavo Julii 1497. 



Another fro7}i Same to Same. 

In respectful protest against the censure of excommunication, and 
in strong appeal for the recall of the Brief of May 13, 1497. 
This letter also bears eloquent testimony to the merits of the 
Friar. 

Sanctissime AC Beatissime Pater, — Ut primum 
de Uteris vestrae Saiictitatis nuncium accepit Hieron- 
ymus Savonarola, qui in his ^'filius iniquitatis" appel- 
latur, ab Ecclesia majori ubi populum religionem et 
bonos mores docebat, in monasterium suum rediit, tan- 
tisperque falsis detralientium calumniis cedere decrevit, 
donee defervesceret ira Sanctitatis Y., et certiore nuncio 
intelligeret non esse vera baec in quibus accusatur: 
" in periculum animarum Christi fidelium perniciosos 
gravesque errores disseminare et in plurimorum scan- 
dalum praedicationes suas afferre." 

Kos enim testari possumus hunc optimum in vinea 
Domini fossorem, eos fructus ex ea colligisse, quos 
nulli hactenus nostra aetate colligerunt. Et ut repeta- 
mus altius, si vera sunt quae dicuntur ^^ annunciate 
quae futura sunt nobis, et dicemus quod dii estis vos," 
hunc certe supra hominem existimare nos oportet, qui 
octo jam annis multa praedixit quae eventura nobis 
erant. Interim nunquam cessans ad meliorem religi- 
onis cultum nos emendare facileque docendo, scribendo, 
praedicandoque effecit, ut deleto omni malo habitu, si 



APPENDIX II. 191 

quis erafc in nobis, ad sanctiorem vitam proficeremus, 
idque continue peragens zelo domus Dei, facile mul- 
torum inimicitias in se contraxit " qui magis oderunt 
lucem quam tenebras," quorum falsis calumniarum sug- 
gest] onibus permota Sanctitas V. noxium hunc Chris- 
tianae Eeligioni credidit, cujus tameu in ea fructus hi 
sunt : docere omnes justitiam, hortari cives nostros 
aequali quodam jure et populari uti, insidias omnium 
in rempublicam nostram detegere, nee pati contra jus 
Civitatis nostrae jura aliquem sibi occupare ; docere 
parentes optimam filiorum educationem et eruditionem, 
ut digni Christiano nomine evadant, persuadere mulier- 
ibus, deposito omni ornatu corporis, sequi Cbristam 
pueros, nihil magis nosse quam gesta Christi et Sanc- 
torum, et omnes indignos Christiano nomine e societate 
et coetu nostro expellere, pro quibus facile multorum 
civium et alienorum offensionem subi^ns, accusatus est 
"demoliri muros Jerusalem," non tarn quia nos perea- 
mus de via justa, amisso religionis duce, quam quia 
civilium discordiarum banc causam habeant, quae unica 
illis relicta est via ad ambitionem suam et nocendum 
nobis. 

Dolemus autem non posse nos mandatis S. V. facile 
parere, ne rem indignam Civitate nostra videamur 
fecisse, et tamquam ingrati in hominem de nobis op- 
time meritum arguamur. Accedit hoc, non posse hoc 
sine populari discordia et multorum periculo tentari, tot 
tantorumque animos sua integritate sibi conciliavit a 
qua re scimus V. Sanct"^ abhorrere, nee passuram un- 
quam nos nostro tarn ingenti cum periculo mandatis 
suis parere. Grave etiam nobis est S. V" a volun- 
tate sua in nos destitisse ob haec, si quidem paucis 



192 WAS SAVONAROLA EXCOMMUNICATED? 

diebus antea accepimus ex Uteris oratoris nostri quam 
parato animo ea esset ad instaurationem E;eipublicae 
nostras. Nunc vero, ut aiunt, momento temporis ea 
nobis mandari audimus, quae sine dedecore et periculo 
nostro praestare non possumns. Quod reliquum est, 
jgme Pater, oraraus S. V"^ ne derelinquat nos, sed 
causain nostram eo favore prosequatur quo hactenus 
prosequuta est, nee velit his mandatis Civitatem nos- 
tram miscere et in aliorum utilitatem ruinas nostras 
augere. Nos in his earn rationem servabimus ut quales 
in ecclesiam semper fuimus et fidem Catholicam, tales 
etiam nunc reperiamur, id tamen significantes magis 
nobis cordi esse E-empublicam nostram quam aliorum 
commoda, quo animo desideramus esse etiam S. V™. 
Sic enim securius illi et utilius toti Italiae fiat. 

Commendamus nos .Urbem populumque nostrum 
clementiae S. V*®. 

Ex Palatio nostro, die 4^ Martii, 1498.^ 



The following letters bear eloquent testimony to the Friar's 
merits. They are the work of St. Mark's Community and of 
Florentine citizens. See Chapter I., pages 96, 97. 

Beatissime Pater, post pedum oscula beato- 
EUM, — Havendo noi inteso, dopo altre nostre lettere 
scritte a V. Santit^, che po' (che) alcuni della nostra 
citta che poco temono Dio, hanno quella sinistramente 
informata, et irritatola contra il nostro f. Girolamo, 

i These letters are given by Quetif, pp. 127 seq. and 122 seq., 
and by Marchese : Document!, pp. 155 and 156, and 165-167. 
Quetif gives May 4, 1497, as the date of the second letter, but 
this is erroneous. We follow Marchese in assigning it to 
March, 1498. 



APPENDIX TI. 193 

havendo scritto alia Santita Y. che la dottrina sua e 
repugnante alia dottrina Cattolica et al ben commune 
della citta, et che la residenza sua in questa citta e la 
distructione di essa, con altre cose false et inique, ne 
e parso, per maggior chiarezza della verita et per 
giustificatione della innocenza sua, di par plena testifi- 
catione a quella come la dottrina di esso f. Girolamo 
e stata la salute di questa citta, et spirituale et cor- 
porale, secondo che per I'opere manifestate appare, cosi 
in detta citta come ne' Conventi nostri, dove per le sue 
predicationi et essortationi e introdotto il vero vivere 
Christiano, et sempre ha essortato ne cessa di essortare 
alia legge evangelica et alia vera pace tutti gli huomini, 
li quali se seguitassino quello che egli predica, saria 
beata la nostra citta: et di questo ne rendiamo testi- 
monio tutti noi, che siamo piu di dugento cinquanta 
frati, la piu parte della terra, li quali ogni hora con- 
versiamo con lui. Et essendo par noi di qualche cogni- 
tione et esperienza, et havendo abbandonato il mondo 
per servire a Dio, non creda la Santita Y. che volessimo 
diffendere et sostenere un forastiero se non fossimo 
certi della vita et bonta sua, vedendosi certamente la 
mano di Dio esser con lui, et che il suo stare et predi- 
care nella citta e la salute di quella et Faugumento 
della religione Christiana, come appare per molti huo- 
mini prudenti et letterati et di stimatione, convertiti 
per lui alia religione, et che continuamente si conver- 
tono et vivono sotto I'ombra sua, crescendo in perfet- 
tione di vita et dottrina, in tal modo che in brevi tempo 
speriamo che habbino a far gran frutto nella Chiesa di 
Dio. Et, se il testimonio nostro non e accetto, a tanta 
certezza habbiamo fatto sottoscrivere molti cittadini 



194 WAS SAVONAROLA EXCOMMUNICATED? 

nobili et boni della terra; accio che la Santita V. 
intenda che ella e stata male informata di queste cose 
da chi non ha timor di Dio. Et quando ella ne vorra piti 
di questi, saremo apparecchiati a darne non solo centi- 
naia ma migliaia. Preghiamo dunque V. S. si degni 
rivocare le censure fatte contra detto f. Girolamo et 
favorirlo in quest' opera, perche certo ne avra merito 
appresso Dio; et a questa citta, massime a quelli che 
hanno voglia di ben vivere, fara cosa gratissima, 
essendosi molto contristati di tali scommunica. Et noi 
pregheremo di continue per lo stato di Vostra Santita, 
alia quale humilimente ei raccomandiamo, et baciamo 
li S™' piedi. 

;gnis Yestrae devotissimi servuli fratres to- 
tius Congregationis T. Marci, Ord. Praed. 
Ex Conventu T. Marci, de Florentia, etc. 

To the sentiments expressed in this letter, not only did the two 
hundred and fifty friars of St. Mark's subscribe, but several 
hundred Florentine nobles and other leading citizens hastened 
to attach their names, with the following testimony added : 

]grae Pater, — Noi cittadini infrascripti, a corrobora- 
tione della sopradette cose, a Vostra Santitk per gli 
detti religiosi et venerandi Padri esposte et narrate, 
attestiamo essere la sincera et indubitata verita che 
dalla dottrina del detto P. f. Girolamo, nella nostra 
citta predicata, non la destrutione ma la vera salute et 
pace sempre e proceduta. Per la qual cosa, con ogni 
debita humilita, preghiamo Vostra Santita si degni 11 
detto Padre dalle detto censure liberare, come li sopra- 
scritti religiosi et venerandi Padri piamente a quella 
hanno supplicato. II che per la sua solita clemenza 



APPENDIX 11. 195 

facendo, siamo certissimi, non solo la gloria et honore 
di Dio doverne risultare, ma la salute et spirituale et 
corporale, con la universale pace et vera unione, di 
tutta la nostra et vostra citta. 

I nomi de quali cittadini, che tal cosa attestano et 
confermano di propria mano ciascuno di loro, in pre- 
senza di noi sottoscritti, sono questi, cive : 

Then follow the signatures. Villari gives this text in his life 
of Savonarola, Volume II., Appendix, xlii-xliv, and in his '* Scelta 
di Prediche e Scritti di Fra Girolamo Savonarola," pp. 512-514. 
The full list of signatories is also there printed. 



} 



APPENDIX III. 

A LIST OE WORKS TO WHICH SPECIAL 
EEFEKENCE IS MADE IN THIS VOLUME. 

I. Historical. 

1. Archivio Storico Italiano — containing Documents 
relating to Savonarola, as follows : Appendix 25, Marchese ; 
No. 3G, Del Lungo ; Nos. 113 and 114, Cosci. 

2. Bayonne, Pere Emmanuel-Ceslaus (O.P.): Etude 
Sur Jerome Savonarole, des Freres-Precheurs d'apres de 
Nouveaux Documents (Paris, 1879). 

3. BuLLARiUM Ordinis F F. Praedicatorum (Romse, 1732), 
8 volumes. 

4. BuRLAMACCHi Fra Pacificus (O.P.) : Vita di Girolamo 
Savonarola. This is contained in Volume I., pp. 527-583, of 
the '' Miscellanea " of Stephen Baluzius, edited by J. D. Mansi 
(Lucca, 1761), 4 volumes. 

5. Cappelli, Antonio : Fra Girolamo Savonarola e Notizie 
Intorno il Suo Tempo (Modena, 1869), 

6. Gherardi, Alessandro : Nuovi Documenti e Studi 
Intorno a Girolamo Savonarola (Firenze, 1887). 

7. LoTTiNi, Padre Giovanni (O.P.): Fu Veramente 
Scomunicato il Savonarola? (Milano, 1898.) 

8. LuoTTO, Paolo : II Vero Savonarola e il Savonarola di 
L. Pastor (Firenze, 1897). 

9. Marchese, Padre Vincenzo (O.P.) : (a) San Marco, 
Convento dei P. Predicatori in Firenze, illustrato e inciso 
(Firenze, 1853) ; (&) Scritti Vari (Firenze, 1860), 2 volumes. 



APPENDIX III. 197 

10. Napier, Henr}rE. : Florentine History (London, 1847), 
6 volumes. 

11. Nardi, Jacopo : Le Storie della Citta di Firenze 
(Firenze, 1584). 

12. Perrens, F. T. : (a) Jerome Savonarole d'apr^s des 
pieces justificatives, etc. (Paris, 1856) ; (h) Histoire de 
Florence. 3 vols., Paris, 1888-1890. 

13. Pico, della Mirandola, J. F. : VitaR. P. Fr. Hieronymi 
Savonarolae (Paris, 1674). This volume contains also the 
Compendium Eevelationum and the Lamentatio Sponsse 
Christi — edited by Father James Quetif, O.P. who also 
compiled the " Additiones," comprising Pico's argument 
against Savonarola's excommunication, various letters of the 
Friar, of Alexander VI., of the Signory, etc., — a valuable 
collection, from which we quote under the heading Quetif. 

14. Quarto Centenario della morte di Fra Girolamo 
Savonarola, — a bi-monthly magazine, issued in Florence from 
January to the close of December, 1898, and edited by Padre 
Lodovico Ferretti, O.P., a member of the Congregation of 
St. Mark. The student of Savonarola's life will find this an 
interesting and helpful periodical. 

15. ViLLARi, Pasquale : La Storia di Girolamo Savonarola e 
de' suoi tempi (Firenze, 1887), 2 volumes, with appendices 
containing many documents which are omitted from the 
English translation of the work published in New York, 1890. 

II. Canon Law and Theology. 

This list of authorities includes not only some of the great 
theologians and canonists, the giants whose names are identi- 
fied with the science of divinity and ecclesiastical law, as 
leaders by eminence, but others whose more popular manuals 
may be accessible to readers unable to consult the voluminous 
works of the masters which are not usually found outside 
of large or specially selected libraries. Various ages and 
schools are represented, before and after the Council of Trent. 



198 WAS SAVONAROLA EXCOMMUNICATED? 

1. Alphonsus, S. (Founder of the Redemptorists and Doc- 
tor of the Church) : Theologia Moralis (Augustse Taurinorum, 
1879), 2 volumes. 

2. Antoninus, S. (O.P.) de Excoramunicatione, —in Vol- 
ume XIV. of the " Tractatus Illustrium in utraque turn 
Pontificii turn Csesarei Juris Facultate Jurisconsultorum 
(Venetiis, 1584). This edition may be more easily consulted 
than the older editions of his " Summa." 

3. Bernardus, S., Claravellensis Abbas: Opera Omnia 
(Lugduni, 1679), 6 volumes. 

4. Raymundus, de Pennafort, S. (O.P.) : Summa textu 
Sacrorum Canonum, etc., opera et studio R. P., H. V. Laget, 
ejusdem ordinis (Parisiis, 1720). 

5. Thomas Aqujnas, S. (O.P.) : Summa, edition of Caje- 
tan (Romse, 1570), and Quaestiones Disputatse (Antverpiaa, 
1569). 

6. Aertnys, Joseph (CSS. R.) : Theologia Moralis (Tornaci, 
1890). 

7. Antoine, Paul G. (S.J.): Theologia Moralis (Romas, 
1757), 2 volumes. 

8. Bailly, Ludovicus: Theologia Moralis (Dublinii, 1829), 
5 volumes. 

9. Benedictus, Papa XIV. : De Synodo Dioecesana (Romse, 
1755). 

10. Berardi, Carolus S. : Commentaria in Jus Ecclesiasti- 
cum Universum (Taurini, 1767), 4 volumes. 

11. BiLLUART, Carolus R. (O.P) : Summa S. ThomaB (Paris 
et Lugduni, 1855), 10 volumes. 

12. BoNACiNA, Martinus : Omnia Opera Theologica (Ant- 
verpiae, 1654), 3 volumes. 

13. Bucceroni, Januarius (S.J.) : De Censuris, etc. 
(Roma, '1895). 

14. Cabassutius, Joannes (Cong. Orat.) : Juris Canonici 
Theoria et Praxis (Dublinii, 1824) 2 volumes. 

15. Claremontenses : Under this head " Theologia Dog- 
matica et Moralis ad mentem S. Thomae Aquinatis et S. Al- 



APPENDIX III. 199 

phonsi de Ligorio," by the Sulpitian Professors of Theology in 
the Seminary of Clermont, France (Parisiis, 1899), 6 volumes. 

16. CoNCiNA, Daniel (O.P.) : (a) Disciplina Apostolico- 
Monastica (Venetiis, 1750) ; (h) Theologia Christiana Dogmat- 
ico-Moralis (Romae, 1755), 12 volumes. 

17. Craisson, D. : Manuale Totius, Juris Canonici (Parisiis, 
1894), 4 volumes. 

18. CuNiLiATi, Fulgentius (O.P.) : Universae Theologiae 
Moralis Accurata Complexio (Matriti, 1780), 2 volumes. 

19. D'Annibale, Joseph: Summula Theologiae Moralis 
(Romae, 1896), 3 volumes. 

20. De Castro Palao, Ferdinandus (S.J.) : Opus Morale 
(Lugduni, 1669), 7 volumes. 

21. De Palude, Petrus (O.P.) : In Quartum Librum Sen- 
tentiarum (Parisiis, 1514). 

22. De TuDESCHi, Nicholas (O.S.B.) : Commentaria Super 
Libris Decretalium (Venetiis, 1697), 9 volumes. He is 
usually quoted under the name of the Abbot, or of Panormita- 
nus. He had been abbot, and subsequently became Arch- 
bishop of Panorma. 

23. De Varceno, Gabriel (O.S.F.) : Theologia Moralis 
(Augustse Taurinorum, 1880), 2 volumes. 

24. Devoti, Joannes : Institutiones Canonicae (Florentise, 
1817), 4 volumes. 

25. Fagnanus, Prosper: Commentaria in Libros Decreta- 
lium (Romse, 1661), 5 volumes. 

26. Ferraris, Lucius, (O.S.F.) : Bibliotheca Canonica, 
etc. (Romae, 1785), 9 volumes. 

27. Gerson, Joannes: Omnia Opera (Antwerpise, 1706), 
5 volumes. His tract " Circa Materiam Excommunicationum 
et Irregularitatum Resolutio " and his discussion of S, Greg, 
cry's " Sententia Pastoris etiam injusta timenda est," are in 
Volume n., pp. 422-426. 

28. Haine, a. J. F. : Theologiae Moralis Elementa ex S. 
Thoma (Lovanii, 1889), 4 volumes. 

29. Innocentius, Papa IV. : Apparatus Mirificus Juris 
Canonici (Parisiis, 1514), 2 volumes. 



200 WAS SAVONAROLA EXCOMMUNICATED? 

30. Kenrick, F. p. : Theologia Moralis (Mechliniae, 1860^, 
2 volumes. 

31. La Croix, Claudius (S.J.) : Theologia Moralis (Ra- 
vennaB, 1747), 2 volumes. 

32. Layman, Faulus (S.J.) : Theologia Moralis (Venetiis, 
1 740) 2 volumes. 

33. Leander, R. p. (Ord. Disc. SS. Trin.) : Qusestiones 
Morales Theologic£e de Censuris Ecclesiasticis (Lugduni, 
1678), 10 volumes. 

34. Lemhkuhl, Augustus (S. J.) : Theologia Moralis 
(Friburgi Brisgoviae 1888), 2 volumes. 

35. Neyraguet, Deod. : Theologia Moralis (Tornaci, 
1841). 

36. Palmieri, Dominicus (S.J.) : Theologia Moralis (Prati, 
1894), 2 volumes. 

37. Passerini, Petrus (O.P.) : De Hominum Statibus et 
Offieiis Inspectiones Morales (Lucae, 1732), 3 volumes. 

38. Patuzzi, Joannes V. (O.P.) : Ethica Christiana (Bas- 
sani, 1770), 6 volumes. 

39. Prieras, Sylvester (O.P.): Summa (Lugduni, 1552), 
2 volumes. Prieras, a contemporary of Savonarola, became 
Master of the Apostolic Palace under Leo X. 

40. Reiffenstuel, Anacletus (O.S.F.): (a) Jus Canon- 
icum Universum (Romse, 1834), 6 volumes ; and (<5) Theologia 
Moralis (Antverpiae, 1743), 2 volumes. 

41. RoNCAGLiA, Constantinus (Cong. Matris Dei) : Uni- 
versa Moralis Theologia (Venetiis, 1749), 2 volumes. 

42. Salmanticenses : Cursus Theologiae Moralis Colleo;ii 
Salmanticensis FF. Discalceatorum B. M. de Monte Carmeli 
(Matriti, 1714), 6 volumes. 

43. Salzano, Thomas M. (O.P.) : Institutiones Juris 
Canonici (Neapoli, 1843). 

44. SANDiEUS, Felinus : Commentaria in Decretalium 
Libros Quinque (Basiliae, 1567), 2 volumes. Sandaeus was 
Auditor of the Rota under Alexander VI. 



APPENDIX III. 201 

45. ScAViNi, Petrus : Theologia Moralis Universa (Parisiis 
et Lugduni, 1867), 4 volumes. 

46. ScHMALZGRUEBER, Franciscus (S.J.) : Jus Ecclesias 
ticum Universum (Romse, 1845), 11 volumes. 

47. Seminarium, S. Sulpitii: Praelectiones Juris Canonici 
habitge 1857, '8, '9 (Parisiis). 

48. Sporer, Patricius (O.S.F.): Theologia Moralis 
(Yenetiis, 1704), 3 volumes. 

49. Stremler, J : Traite des Peines Ecclesiastiques 
(Paris, 1860). 

50. SuAREZ, Franciscus (S.J.) : Omnia Opera (Parisiis, 
1858), 18 volumes. 

51. Vecchiotti, Septimus M. : Institutiones Canonicse 
(Augustse Taurinorum, 1875). 

52. WiGANDT, Martinus (O.P.): Tribunal Confessariorum 
et Ordinandorum (Venetiis, 1748). 

53. Zallinger, J. A. : Institutiones Juris Ecclesiastic! 
(Romae, 1823), 5 volumes. 

54. ZiTELLi, Zephyrinus: Apparatus Juris Ecelesiastici 
(Romae, 1888). 



III. Savonarola's Works. 

1. Epistolae Spirituales et Asceticae, edited by Father 
Quetif (Paris, 1674). 

2. (Euvres Spirituelles Choisies, edited by Father Bayonne 
(Paris, 1880), 3 volumes. 

3. I have also been able to command the following editions 
of various sermons : — 

a.' Prediche Sopra Diversi Salmi e Scritture Ecclesiastiche 

(Firenze, 1833). 
6. Sermoni e Prediche (Prato, 1846). 
c. Prediche di Fra Girolamo Savonarola, edited by 

Giuseppi Baccini (Firenze, 1889). 



202 WAS SAVONAROLA EXCOMMUNICATED? 

d. Scelta di Prediche e Scritti di Fra Girolamo Savona- 
rola, edited by Villari and E. Casanova (Firenze, 
1898). 

lY. Pathology. 

I have consulted the " Patrologias Cursus Completus," edited 
by J. P. Migne (Paris, 1844 seq.) for the works of S. Augus- 
tine, S. Jerome, S. Cyprian (all in Volume IV.), S. Gregory 
the Great, Boetius (all in Volume LXIV.), Gelasius (all in 
Volume LIX.), Minucius Felix (all in Volume HI.)- 

I have verified all the references in Savonarola's letters as 
given in this volume, and where his references were general, 
I have identified and particularized them. 

For verifications and for references to older editions of Savo- 
narola's Sermons I am indebted to Father Ferretti. 



FEB 16^900 



